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^^^F FOR UNITED METHODISTS
Special for Lent:
Christ's Call to Discipleship
|^ K fo E I \/ IS |M
MADISON, NEW JERSEY
Hands should do more than just hang out the ends of our sleeves.
Hands should do more than just fill gloves or hold rings.
Hands can knit or broil steaks, change tires or plant flowers;
They can hold a tiny baby or guide a grandparent.
They can reach out in kindness;
They can reach out in love and try to ease some brother's burden.
They can be wrenched in anguish; they can pray.
Hands, on the other hand, can hit and scratch and sock and maim.
They can slap out in anger and deal stinging blows;
They can be aggressive and mean;
They can cheat and steal and hurt.
They can pull triggers and throw Molotov cocktails.
They really can.
Hands can pat folks on the back, applaud, signal a winner.
Hands can also tear folks down.
Hands can form "V" for victory. Hands can also form "thumbs down.
Hands can heal.
They can warm a brother who is chilled;
They can cool a feverish brother;
They can feed a hungry brother;
They can calm an angry brother.
They really can.
And then there are the other hands
The ones which just hang off the ends of our arms.
They don't do bad things, like push and shove and kill
But they don't do the healing things, either,
The quiet ones, the still ones:
-Jeanne S. Roberts
'Pulling Together for Christ'
PULLING Together for Christ." These words ap-
peared in a four-column head over a recent
Associated Press story in one of our large city
The newspaper story told how American Chris-
tians are engaging in the "most broadly cooperative
venture called Key 73." Participating in the program
are such diverse churchmen as fundamentalists,
liberals, moderates, conservatives, and large and
small denominations that heretofore have steered
clear of ecumenical involvements.
Key 73 also includes a number of Roman Catholic
dioceses and a group of Orthodox churches. About
150 denominations in all are joining in this program
which has for its theme Calling Our Continent to
The United Methodist Church has been active in
Key 73 from its beginnings. The 1972 General Con-
ference commended the former Board of Evange-
lism for its leadership in Key 73 planning and for
providing helpful resources for the total program.
In the months ahead parts of the Key 73 program
will become more apparent to large numbers of
Americans. TV and radio specials, nationwide Scrip-
ture distributions, various study groups, print-media
advertising, state fair exhibits, touring groups of
Christian actors and musicians, house-to-house
visits, youth celebrations, traditional preaching mis-
sions — all these will demonstrate a variety of ap-
proaches and the diversity of the participating
groups engaged in this massive ecumenical, evan-
Key 73 deserves the active support of United
Methodists. Among the many commendable char-
acteristics of the program establishing a rationale
for its support are these: Key 73 is flexible, local,
cooperative, and relevant.
1. Flexibility. This program is not bound to any
one method. Varieties of evangelistic approaches
are employed. Unfortunately, evangelism in the
past has been associated with hackneyed routines
which have too often lost their meaning. Key 73
encourages innovative approaches. The resources
provided provoke new ideas and challenge the
church to take risks to seek to fulfill its missionary
2. Local responsibility. The initiative for involve-
ment must lie within the local community. Key 73
is not a program imposed from above. It depends
upon the congregations themselves to take a fresh
look at the need for Christian witness in their own
communities, and then in the power of the Holy
Spirit to set about in their own styles to share the
good news with those who need it in their own
3. Cooperation. The scope of Key 73 is much
broader than that of any other ecumenical enter-
prise in America. It is much more inclusive than the
Consultation on Church Union, the National Coun-
cil of Churches, or many local councils of churches.
It has Christian people working together who have
never cooperated before. This "widest joint effort
in the history of American
Christianity" certainly will
have a continuing effect
upon the churches them-
selves. This may be one way
that God is revealing to his
people their own essential
unity in Christ.
4. Relevance. Key 73 is not
an avoidance of the great
moral issues of modern life.
Rather, this program seeks to
deal redemptively with the
sins of society as well as of persons. It addresses
the demonic forces that beset communities and na-
tions as well as those which lead individuals into
immoral choices. The gospel is the word of libera-
tion and life, both to groups of humankind and to
persons in their own loneliness and despair. Key 73
has within it the potential to speak to total human-
ity in the deeply felt needs of all our personal and
We live as Americans in an era of increasing
affluence, galloping technology, mounting anonym-
ity, and massive boredom. Our accomplishments
and our relative wealth have not satisfied the hun-
gers of the human spirit. The great contemporary
interest in the occult, the mystical religions of the
East, and the renewal of charismatic religion all
indicate the openness of contemporary men and
women to spiritual realities. They are ready for a
gospel of hope, the good news that God loves us
and is active in his world to give purpose to life
and to bring peace and justice among all people of
Undoubtedly, there will be some communities
where the pastors and churches will fail to see the
potential for new life and for mission afforded them
in Key 73. There is still time for alert lay persons to
call upon their pastors and fellow church members
to investigate the possibilities that this new ecu-
menical and innovative evangelistic emphasis might
have for their church and community.
Key 73 is more than just another program of
evangelism. It is a concerted effort to introduce
persons all across America in 1973 to the liberating
love of Jesus Christ and to subject the structures of
our society to the purifying light of the gospel. It
encourages the adoption of an "evangelistic life-
style" which penetrates all aspects of our lives with
concern for others. And in Key 73 we do this with
all other Christians, whatever sectarian labels they
happen to bear.
In the words of the newspaper head, Key 73
gives the churches of America a unique oppor-
tunity in "Pulling Together for Christ."
— Your Editors
March 1973 TOGETHER
"And immediately they left their nets and
followed him." In order: Simon Peter, An-
drew, John, James, and Philip — the first
five disciples whose symbols appear on the
cover with four more recent disciples who, in
their own ways, have followed Christ. The
apostolic symbol-plaques which hang at
Wesley Seminary, Washington, D.C., include:
James, scallop shells; John, snake in a
chalice; Peter, crossed keys; Andrew, two
fish; and Philip, the cross. At upper left is
Dietrich Bonhoeffer, German Lutheran pastor-
theologian hanged in 1945 for his resistance
to Hitlerism; upper right, Patsy Smith, a mod-
ern young woman whose discipleship is
simply that of "doing things for people";
lower left, John Wesley, founder of Meth-
odism; and, lower right, E. Stanley Jones,
who has carried Christ's message with
evangelistic zeal to every continent.
Editorial Director and Editor:
Curtis A. Chambers
Managing Editor: Paige Carlin
Associate Editors: Herman B. Teeter,
Helen Johnson, Martha A. Lane,
James F. Campbell, Sandra Leneau
Art Editor: Robert C. Goss
Picture Editor: George P. Miller
News Editor: John A. Lovelace
Assistants: Lynda Campo (news),
June M. Schwanke (research),
Debra Davies (production)
Contributing Editors: James S. Thomas,
Warren P. Clark
Advertising Manager: John H. Fisher
Fulfillment Manager: Jack I. Inman
Publisher: John E. Procter
FOR UNITED METHODISTS
Jeanne S. Roberts
1 'Pulling Together
Herman B. Teeier
16- - *'' L f
12 A Way in the Wilderness
Gerald H. Kennedy
13 I See Something More
Charles Ray Goff
16 Tucking Is Still In
How the Churches
Helped the Voiceless
21 Christ's Call
Spec/a/ readings for Lent
TOGETHER MARCH 1973
Vol. XVII. No. 3 Copyright © 1973
by The United Methodist Publishing House
TOGETHER is published monthly except com-
bined issue of August and September by
The United Methodist Publishing House at
201 Eighth Ave. S., Nashville, Tenn. 37202,
where second-class postage has been paid.
The above address is the location of the
Business and Subscription Offices (Phone
[Area 615] 749-6405) and the Advertising
Office (Phone [Area 615] 749-6141).
Subscription: $5 a year in advance, single
copy 50«. TOGETHER CHURCH PLAN subscrip-
tions through United Methodist churches are
$4 per year, cash in advance, or $1 per
quarter, billed quarterly. Change of Address:
Five weeks advance notice is required. Send
old and new addresses and label from
current issue to Subscription Office. Adver-
tising: Write Advertising Office for rates.
Editorial Submissions: Address all cor-
respondence to Editorial Office, TOGETHER,
1661 N. Northwest Hwy., Park Ridge, III.
60068 (Phone [Area 312] 299-4411).
Postmaster: Send Form 3579 to TOGETHER,
201 Eighth Ave. S., Nashville, Tenn. 37202.
March 1973 TOGETHER
29 Sharing Christ's
Love in Service
Martha A. Lane
36 Plain Talk on the Plains
Herman B. Teeter
44 From That Moment
Victor W. Wheeler
46 Ecuador's Church —
Very Much Alive
Gordon L. Burgett
3 Jottings / 10 News
15 Say It! / 34 Letters
35 Illustration Credits
40 You Asked . . .
All of us, at one time or another,
have had an afterthought, wishing
we had said this or done that. No
exception is Martha Snyder, author
of Tucking Is Still In on page 16.
"As I so often do, I've thought of
one addition which might improve
the article," she wrote, but it was
too late for us to abide by her re-
quest. But here's her afterthought:
"In A Man Called Peter, Catherine
Marshall mentions the time her son
prayed, 'Thank you, God, that you let
my daddy stay home this one eve-
Parents, Mrs. Snyder continues,
"can learn a lot about the thoughts
and needs of their offspring by just
being there when they have their
evening chat with God."
The mother of two, Mrs. Snyder re-
turned to college 20 years after re-
ceiving her degree in English, this
time for courses in education.
"In most households," she says,
"the parents help the kids with
homework. At our house, the children
Connie Myer had been around
quite a bit as a reporter before going
to Uganda in East
Africa to teach
English in a sec-
Now a senior
staff writer for
the United Meth-
odist Board of
[see her article J
Jackson, Miss., page 18], Miss Myer
says she found "many of my Uganda
friends were more genuinely what I
call 'religious' than most of the peo-
ple I know in America.
"I was constantly made aware that
I was living in a country with values
considerably different from ours. Like
when my students would ask:
'Madam, what tribe do you belong
to?' Well, I'd never thought about
it before. Was I a WASP (White
Anglo-Saxon Protestant) or what?"
While writing Tarsus Today [page
4], we had reason to check on a
mountain range north of the ancient
city where Paul was born. Little did
we know that the name Taurus Moun-
tains would loom big again some
250,000 miles from earth. Paul knew
about the Taurus Mountains, of
course, and he knew about the Greek
god Apollo; but even he could not
have imagined that some 1,900 years
later an Apollo spacecraft would
glide in over towering mountains —
also named Taurus — for mankind's
sixth landing on the moon.
It may have been great while it
lasted, but it lasted too long — that
two-month vacation in Hawaii — for
retired Bishop Gerald H. Kennedy
who returns to our pages this month
with the first of three Lenten articles
[ page 12]. Not only has he returned
to writing, he is back in the pulpit,
this time as pastor of First United
Methodist Church, Pasadena, Calif.
"An eternal vacation would be a
good definition of hell," he told his
"Laughter is a big part of my
life," says Mrs. Jeanne S. Roberts,
author of Hands [see Cover Two].
"I think we can reach others
around us ... in today's stress and
breathless pace ... by sharing
laughter and fun."
We like the way Mrs. Roberts de-
scribes her own personality. "At a
service last year," she says, "we
were asked to tear out of construction
paper a symbol of ourselves as we
are or as we wish to be. I tore out an
Among our contributors: Gordon
L. Burgett [see Ecuador's Church —
Very Much Alive, page 46] had no
trouble with interviews in that South
American country. (We believe, by
the way, that this is the first article
on Ecuador that has appeared dur-
ing Together's 16 years of publica-
tion). Mr. Burgett speaks Portuguese
and Spanish fluently, has taught
Latin American history at the college
level, is 34, and the father of two
daughters. At present he is recrea-
tional director for the village of Glen-
dale Heights, III. — Your Editors
March 1973 TOGETHER
Beyond this pass between dizzy heights in the Taurus Mountains,
on fertile Cilician plains in the dim distance, lies the ancient birthplace of
Paul the apostle. And beyond that, the blue Mediterranean . . .
On an island off the coast from Tarsus, this centuries-old fortress once guarded the seaways against invaders.
Text by Herman B. Teeter / Pictures by Henry Angelo-Castrillon
NORTHWARD across the Great Sea from the Holy
Land, on a coastal plain rimmed by towering moun-
tains, is Tarsus — a city synonymous with the name
of the greatest of Christian apostles.
His name was Saul, who became known as Paul.
Paul of Tarsus, a Jew, a Roman citizen by birth, tent-
maker, fanatic persecutor of Christians, willing witness
to the death of the martyred Stephen, zealous convert
to the faith he once opposed.
Tarsus: "no mean city" of perhaps half a million in
Paul's day, a population center accessible by Mediter-
ranean sea routes from the south, by land through a
rocky gap seemingly gouged out of the mountains by an
Old a thousand years before Christ, Tarsus was over-
run by the Assyrians, ruled by Medes and Persians, by
Greeks and Romans, finally by Muslims.
A thriving city in modern Turkey, Tarsus today abides
among the ruins of millennia. Automobiles glide along
streets where Roman chariots once rumbled; and radios
blare above the voices of modern merchants hawking
"If Tarsus lives at all for most of us," writes Henry
Angelo-Castrillon, whose photographs appear on these
pages, "it is only because an infant named Saul once
lay squalling there in his swaddling clothes. That infant,
having reached man's estate, went out with firm purpose
and a peculiar vision to change the history of the world."
Because of Paul's stature as an apostle to the Gentiles,
few localities deserve more sentimental attention than
Tarsus. Yet, only close students of biblical geography
really know much about it.
Tarsus, judging from the extent of its ancient remains,
was indeed a large and important center of commerce,
learning, and art. In the centuries before Christ it became
a world-city with schools as famed as those of Athens and
Many philosophers dwelt there, and its citizens knew
March 1973 TOGETHER
Ruins abound throughout old Tarsus, among
them Cleopatra's Gate which once led to the seaport.
It is said that the glamorous Egyptian queen once
met Mark Antony here, perhaps under the arch a
Turkish grandmother has just passed. Today this
is a carriages-for-hire "cab stand."
Main street in modern Tarsus reminds the visitor in many
of Paul. The nearest thing to a Pauline "shrine" (right) —
of a coffee shop. One thing that would be familiar to Paul,
the cherished privilege of Roman citizenship when Rome
ruled the world.
It appears certain that Paul was a well-educated man,
that his parents were people of means. Scholars believe
that he became acquainted with various Greek philoso-
phies and religious cults during his youth in Tarsus. Later
he would study in Jerusalem and become prominent in
religious circles as a member of the Pharisee party. As a
member of a synagogue or Sanhedrin council, it would
appear natural for him to oppose the teachings of Christ.
We know little, however, of his early days in Tarsus.
We do know that he once walked the streets of this city
situated some 10 miles inland from the Mediterranean
Coast. Centuries ago the waters of the Cydnus River were
navigable near Tarsus, and ships from many parts of the
ancient world sailed toward its skillfully engineered port.
To the north, inland some 30 miles, the bandit-haunted
mountain pass was open to conquerors, migrating peo-
ple, and merchant caravans.
Alexander the Great was here. So was Antony and —
it is said — Cleopatra. Caesar Augustus gave Tarsus the
title of metropolis — which means the most important
city of a country or region.
"Yet of all that greatness," wrote Mr. Angelo-
Castrillon after a recent visit to Tarsus, "little enough
March 1973 TOGETHER
remains save walls stripped of their precious marble, the
site of an ancient harbor now planted to forests . . . but
the weavers still labor long into the night hours at their
looms, the coppersmith deftly fashions a vessel from the
sheet of plain metal, the wheelwright carefully devotes
himself to restoring the balance of the coachman's
wheel. All this is done much as it was in Paul's time.
Should an ancient wall demand repairing, the stone-
masons go about the task with mallet and chisel in the
way of millennia past . . ."
In Tarsus today, Christian pilgrims are received with
hospitality. In fact, strangers who come peaceably are
considered to be "God's guests" by the Turkish Muslims.
It is ironic that the hometown of the great Christian
apostle now stands in the shadow of soaring minarets
from which the followers of Mohammed are called to
Paul declared: "I am a Jew, born at Tarsus in Cilicia,
but brought up in this city [Jerusalem] at the feet of
Gamaliel, educated according to the strict manner of the
law of our fathers, being zealous for God as you all are
"I persecuted this Way to death, binding and deliver-
ing to prison both men and women, as the high priest
and the whole council of elders bear me witness. From
them I received letters to the brethren, and I journeyed
to Damascus to take those also who were there and bring
them in bonds to Jerusalem to be punished.
"As I made my journey and drew near to Damascus,
about noon a great light from heaven suddenly shone
A roofless church amid the ruins of Kanytelleis, near Tarsus, marks the transition of religions in the area.
about me. And I fell to the ground and heard a voice
saying to me, 'Saul, Saul, why do you persecute me?' And
I answered, 'Who are you, Lord?' And he said to me, 'I
am Jesus of Nazareth whom you are persecuting. . . .
Rise, and go into Damascus, and there you will be told
all that is appointed for you to do.' And when I could
not see because of the brightness of that light, I was led
by the hand by those who were with me, and came
to Damascus." (Acts 22:3-12.)
The story of Paul after his conversion, of Paul as
the twice-born man, gives him heroic proportions. Yet,
by his own admission, he was neither eloquent nor im-
pressive in appearance. In the apocryphal Acts of Paul
and Thecla he is described as "... a man little of stature,
thin-haired upon the head, crooked in the legs, of good
state of body, with eyebrows joining, and nose some-
what hooked, full of grace: for sometimes he appeared
like a man, and sometimes he had the face of an angel."
Such was the man who by dogged perseverance, zeal,
courage, unfaltering faith, and power of personality
spread the gospel of Christ far beyond the boundaries
of that ancient city called Tarsus. □
"Please take care
of my sister..."
Little Su Ying was abandoned in the alley behind our
Babies' Home in Formosa. She was frightened, cold
But as you can see in the picture, someone had tried
to make her look pretty. Her hair was combed and her
dress, even though torn, was clean.
In her hand she clutched a note written by her brother:
"Please take care of my sister. Our parents are dead
for many weeks. I am twelve and can no longer find food
for this small sister. To my ears came news of your
House, so I bring Su Ying to you."
Will you help us give Su Ying — and youngsters equally
as needy — a chance to grow up in an atmosphere of love?
For only $12 a month you can sponsor such a child
and receive his or her photograph, personal history, and
the opportunity to write letters.
Your child will know who you are and will answer
your letters. Correspondence is translated at our over-
(And if you want your child to have a special gift —
a pair of shoes, a warm jacket, a fuzzy bear — you can
send your check to our office, and the entire amount will
be forwarded, along with your instructions.)
Since 1938, thousands of American sponsors have found
this to be an intimate, person-to-person way of sharing
their blessings with youngsters around the world.
And your help is desperately needed. Overseas, our
staff reports boys and girls still search garbage dumps for
food . . . babies abandoned in the streets . . . blind chil-
dren locked in cellars . . .
Little Su Ying and children like her need your love.
Won't you help? Today? Thank you.
Sponsors urgently needed this month for children in:
India, Brazil, Taiwan (Formosa), Mexico and Philippines.
(Or let us select a child for you from our emergency list.)
f Write today: Verent J. Mills \
CHRISTIAN CHILDREN'S FUND, Inc.
Box 26511, Richmond, Va. 23283
I wish to sponsor a □ boy □ girl in
□ Choose a child who needs me most.
I will pay $12 a month. I enclose first payment of
Send me child's name, story, address and picture.
I cannot sponsor a child but want to give $
□ Please send me more information
Registered (VFA-080) with the U. S. Government's
Advisory Committee on Voluntary Foreign Aid. Gifts
are tax deductible.
Canadians: Write 1407 Yonge, Toronto 7 tg 4930
TAICHUNG. FORMOSA— Two-year-old Su Ying, her parents
dead, waits for her brother who will never return.
March 1973 TOGETHER
E. STANELY JONES,
The landmark U.S. Supreme Court decision allowing a woman to
have a physician-approved abortion during the first three months
of pregnancy without prosecution elicited praise and protest
from United Methodists.
Abortion was hotly debated at recent General Conferences.
In 1972 Dr. Louise Branscomb, a Birmingham, Ala., obstetrician
and gynecologist, successfully sought conference support for
removing abortion from the criminal codes. She feels that the court
ruling is in keeping with the church's stand which considers the
new life as well as the value of all lives--mother, entire family,
Another laywoman conference delegate who favored church support
for abortion law reform and who applauded the court decision was
Mrs. Dorothy Gridley of Minneapolis. Wife of a physician, she
feels that abortion should be a decision between a woman and her
Disagreeing with General Conference statements and with the
court ruling are theologians J. Robert Nelson and Albert C.
Outler. Blaming the "permissive positions" of his and other
Protestant denominations, Dr. Nelson said the court decision
"represents a cheapening of human life" and makes doctors "moral
arbitrators." He is dean of Boston University School of Theology.
Dr. Outler of Southern Methodist University's Perkins School
of Theology acknowledges the advantage of removing abortion from
the criminal to the medical domain, but said it ignores "the
community resources for moral counsel" which he thinks necessary
for each decision.
At the 1970 General Conference the Rev. John B. Warman, now
bishop of the Harrisburg (Pa.) Area, expressed concern for the
rights of the unborn child. This remains his chief worry, though
he is relieved in one sense. He hopes the court ruling will
defuse abortion as a political issue, one which divides
communities and religious groups.
Sixty-five years after E. Stanley Jones went to India as a
missionary his ashes were returned from there for burial in his
native Baltimore, Md. In those six-plus decades this United
Methodist minister became known for his writings (see page 22),
for his leadership of the Christian ashram (retreat) movement,
and for advocating Christian unity. In the 1930s he advanced a
plan for the Church of Jesus Christ in America. It would have
been a federation of churches with EpiscoDal, Baptist, Methodist,
and other branches continuing under self-government. But he
and other proponents of church union were never able to work out
a joint plan. Two of his books— Abundant Living and The Christ of
the Indian Road- -sold more than 1 million copies each. He was at
work on his 29th book at his death. World leaders met with him,
and he was credited with trying to disentangle the Christian
message from Western culture.
He had suffered a stroke in late 1971 but returned to India
last summer. At age 89 he was survived by his wife, Mrs. Mabel
Lossing Jones of Orlando, Fla.; one daughter, Mrs. Eunice Jones
Mathews, wife of the bishop of United Methodism's Washington
Area and a longtime secretary to her father; two granddaughters
and one grandson. He was the same man who worked among the lowest
castes and the outcasts of India and who declined election to the
episcopacy in 1928 because he had given his life to Christian
March 1973 TOCfTHFR
URGES MORE WATER
Two men who learned of religion at their mothers' knees died
within less than a month of each other. Each had been president
of the United States. And those who knew them well affirmed that
Harry S. Truman and Lyndon B. Johnson lived on long-ingrained
The Rev. H. J. Hunt, retired pastor of First Baptist Church,
Independence, Mo., knew Mr. Truman as an across-the-street
neighbor. "President Truman grew up with a conservative Baptist
background from his mother. And when he talked about the Bible or
quoted it from memory, he was utterly sincere, I think, in
his use of the Bible. They invited us to Margaret's reception
after she was married, and they attended two of our daughters'
weddings and the funerals for some of our in-laws. Just neighborly
things like that. He was a good friend to have." Mr. Hunt gave
a prayer at the former president's funeral in the Truman Library.
Mr. and Mrs. Paul Bolton of Austin, Texas, had dinner and
spent the night at the LBJ Ranch the weekend before President
Johnson died. Mr. Bolton had worked for the Johnsons' broadcasting
stations in Austin for 24 years before retiring in 1968. "We
talked about old times at the station," Mr. Bolton recalled. "He
noticed that I was wearing a watch that he had given me in 1948,
and he said, 'Paul, that watch is too old. I ought to give you a
new one.' He called it his Golden Rule watch. Across the face of
it in very fine print are the words, 'Do unto others as you
would have them do unto you, 1 and his initials--LBJ. He gave my
wife a similar one. And that was the way he lived. He believed
in being a decent man to his fellowmen, treating everyone with
equality and consideration. He loved people." Mrs. Bolton added,
"He was not only from an old-time religious background but he
was brought up that way, too, and certainly he and Mrs. Johnson
brought their girls up that way."
If your congregation is one which practices Baptism by sprinkling,
it is encouraged by the Consultation on Church Union (COCU) to
use more water. That is one recommendation in a new experimental
baptismal liturgy released by COCU for study, use, and critical
response. Among the consultation's eight participating
denominations only the Christian Church (Disciples of Christ)
regularly practices Baptism by immersion. Others generally pour
or sprinkle water. COCU urges "the use of enough water for it
to be seen, heard, and felt as a forceful material sign of God's
active power." The experimental liturgy holds that Baptism is as
appropriate for infants as it is for youth and adults. Included
in the ritual are a reading of scripture and a profession of
faith by the person being baptized or by the parents if the
person being baptized is an infant. This is the consultation's
second release of an order of worship. An order for Holy
Communion released in 1968 reportedly has been widely used.
First woman president of the Greater Dallas (Texas) Council of
Churches is Mrs. Charles L. Vychopen A collection of Christmas
seals which he helped introduce and promote during 36 years as a
medical missionary to Korea and India was accepted recently from
Dr. Sherwood Hall by a branch of the Smithsonian Institution in
Washington, D.C. He and his wife, Dr. Marian B. Hall , also a
medical doctor, are retired in Canada Elected by the
Republican majority as speaker of the Indiana House of
Representatives was Kermit 0. Burrows . As assistant speaker he
named John J. Thomas , also a United Methodist layman
Mrs. Joe Britton of Anchorage, Alaska, has been honored by her
employer, the J. C. Penney Co., for volunteer work with the
United Methodist-related Jesse Lee Children's Home in Anchorage.
A rural Philippines province named missionary Ruth Rauch
an "adopted daughter" for "invaluable deeds and medical
assistance." The hospital where she works is named for her late
father, the Rev. John Rauch.
March 1973 TOGETHER
First in a Series of Lenten Meditations
A Way in the Wilderness
By Gerald H. Kennedy
United Methodist Bishop (Retired)
About that time John the Baptist appeared as a preacher in the
Judaean wilderness; his theme was: 'Repent; for the kingdom of Heaven
is upon you!' It is of him that the prophet Isaiah spoke when he
said, 'A voice crying aloud in the wilderness, "Prepare a
way for the Lord; clear a straight path for him." ' — Matthew 3:1-3, NEB
Retired Bishop Kennedy is
known to millions as an outstanding
preacher, lecturer, television and
radio personality. Also, he is
an able writer with rare gifts
of vision, humor, sensitivity,
courage, and understanding. We are
pleased to welcome him back to
our pages with this, the first in a
series of three Lenten articles.
In these, we believe you
will find the same inspiration,
guidance, and deep spiritual insight
thai continues to characterize his
ministry after his return from
the active episcopacy to become
p.istor of First United Methodist
Church, Pasadena, Calif.
LENT becomes increasingly impor-
tant to Protestants for we are
beginning to understand that
this period before Easter is crucial. It
is then that we begin to think of the
real questions that we must face as
Christians. It is a time when we are
haunted by the gospel's demands and
our failure to fulfill them.
The New English Bible brings to
light some of the issues we should
face but have neglected. In this first
consideration, I bring you the New
Testament Word about John, "a
voice crying aloud in the wilderness."
This, of course, is a reference back
to Isaiah, whose prophecy seems to
have a special fulfillment in John
Lent, 1973, it seems to me, could
be appropriately labeled "the wilder-
ness crying for a voice." Let us think
of our society as a wilderness crying
out to God to send us a voice with
purposeful direction for our lost,
confused, and unsure waywardness.
Lent is an excellent time to consider
our need for direction. How desper-
ately America needs such a voice!
When George Wallace was shot
last year, I could not remember an
event which so robbed me of hope.
George Wallace is not a favorite
politician of mine despite the fact
that he is a fellow United Methodist.
But I remembered the assassinations
of John and Robert Kennedy and
Martin Luther King, Jr. Then this!
I thought to myself that it might
not have seemed so bad if ours were
a country where this kind of thing
was the expected. But this is America,
with its long tradition of freedom
and long absence of a man's having
to fear for his life just because some-
one disagrees with him. It occurred
to me that perhaps we are a sicker,
more confused nation than we are
aware. America cries out for a voice.
The richest, most powerful nation
in the world seems to be hopelessly
confused and lost.
Consider our influence abroad. In
India a missionary recently noted
that a certain bookstore had a hand-
some display of books from Russia
on scientific subjects. Nearby was a
display of paperback editions from
the United States dealing almost ex-
clusively with sex and crime.
A cameraman from the Walt
Disney studios describes the films he
saw in Africa: "Some white screens
against a blue-black African night,
the dregs of Western civilization's
film production were poured out
over defenseless young Africans night
after night." There is no doubt, he
added, that we deserve scathing
criticism for many of the things we
He was right. Despite our wealth
and power around the world, we
have shown a complete unawareness
of how to handle our influence re-
Margerey Ann Camper wrote of the
time her six-year-old son tried to
force open a daffodil bud, hopeful
of making it into a full-blooming
flower. Frustrated because he had
succeeded only in spoiling the bud,
Mardi 1973 TOCEUIfR
he cried, "Mother, why is it that
when I try to open the bud myself,
it just dies, but if I wait and let God
open it, it becomes a beautiful flow-
er?" Answering his own question be-
fore his mother could reply, the
youngster said quickly, "Oh, I know,
it's because Cod always works from
It is that observation which we
now face. Something has to happen
to us on the inside if we are to find
the right way again. Lent is a good
time for us to cry out in the midst
of this wilderness for an eternal
We need a voice of hope. America
has prided itself on being practical
and paying attention to business
progress. But somehow I am not
thrilled anymore when a building and
loan association announces that it has
$4.5 billion in assets. Calvin Coolidge
said that the business of America is
business. We seem to have followed
that idea to the dead end.
Have you noticed in our time how
many young men, very successful in
their business pursuits, have turned
more to teaching? Yes, even to
preaching! It is as if they were saying
that business is good, but it is not
a final goal. Men who have made
it in the world of business are turning
to something that deals with people.
There is no hope in making business
success a final goal of life.
Norman Cousins, former editor of
Saturday Review, once said, "What
holds men back today is not the
pressure of realities but the absence
of dreams. If the dreams are good
enough, no realities can stand against
them. It was man's imagination [and
his priorities, I would add] far more
than his science that sent him to
That phrase of his — the absence of
dreams — tells something about this
wilderness that cries out for a voice.
The trouble with our practical busi-
nesslike way of life is that it elimi-
nates our dreams.
Dante, in his Divine Comedy, in-
scribed over the entrance to hell,
"Abandon hope, all ye who enter
here." The words describe many a
life and are a perfect definition of
hell. It is a place where man has no
A girl visiting her psychiatrist said,
"Doctor, can't you give me something
to look forward to?" That's it! We
cry out for a voice to give us a dream
or a hope for the future. Then we
begin to feel that while following
our present path, even if we succeed
in it, there is no hope.
One of the fundamental truths that
this generation of preachers finds
easy to forget is that the gospel is
"good news." It is not always op-
timistic news and does not always
say that everything is going to be all
right immediately. In fact, Christians
are likely to think that the immediate
prospects look rather dark, but they
have no doubt about the ultimate
outcome. The good news is that be-
yond tragedy God through Christ has
done something for us. The Bible
calls it "salvation."
The apostle Paul, in the fifth chap-
ter of Romans, writes: "More than
this: let us even exult in our present
sufferings, because we know that suf-
fering trains us to endure, and en-
durance brings proof that we have
stood the test, and this proof is the
ground of hope. Such a hope is no
mockery, because God's love has
flooded our inmost heart through
the Holy Spirit he has given us."
What Paul wants us to know is
that in standing by faithfully and en-
during what has to be faced through
Christ — there is our ground of hope.
Everybody has to have something
to look forward to. A violin teacher
found that his young pupil did not
want to practice because he wanted
to be a baseball pitcher. "Look at
it this way," the teacher told the
student. "The more you fiddle, the
stronger your pitching arm will get."
Even a tough little boy practicing the
violin has to have something that
seems to fit in with his real desires.
The Christian faith brings us a
sense of hope in the midst of adverse
circumstances. The ground of hope
is no mockery to the Christian.
Finally, our wilderness cries out for
a voice of meaning. Life is a very
tough experience and demands great
qualities if we are to win through.
Sometimes when I baptize a baby,
it comes to me that here is one about
to begin a dangerous and fearful
Yet most of us learn to adjust our-
selves. We know life is an uncertain
path beset with many perplexities.
But that is not the main problem.
The thing that haunts us and drives
us into surrender is a simple ques-
Does life mean anything? Does
all this experience which I am called
upon to endure have final meaning
see something more
on Calvary's hill than just a man
being killed, more than an execution, or
a death. I see in it something more than the work
of man at its worst. Something more than a crowd of people
intent on killing a man. Something more than a throng
rejoicing that they "had" Him at last!
Something more than a taunting mob crying, "Why don't you
save yourself?" Something more than a pitiful body
hanging there between earth and sky.
Calvary? Oh, that is something to sing about!
It has given birth to some of our finest music. It pulls
at the heart of mankind. From the window of a train
that rushes through life, man sees out there
not death and bitter winter but hope, fellowship, and love.
Here is revealed a love that "will not let us go."
Calvary is luminous. It is bright and gleaming.
It has something so wonderful about it that it makes me
want to walk toward it; and as I walk, I find myself
returning home — to the true home of the soul.
— Charles Ray Coff
From "Anyone lor Calvary?"
Used by permission of the
Fleming H. Revell Company
March 1973 TOGETHER 13
Not all Christian ministers
begin as ministers . . .
JOHN ROTHROCK was a tailor anil men's clothier for
more than twenty -five years before coming to Bangor. A
married man with three children, he had just about
given up hope of ever studying for the ministry. His age
and lack, of college training were major concerns. But
through the unique "Bangor Plan" he enrolled in a
two-year program of liberal arts and sciences. A
sophomore now, he will be eligible at the end of this
si hool year to begin studies in the Seminary's theological
progTam. Two years of college remain after this five-
year period of intensive study before he is eligible for the
Seminary's Master of Divinity degree.
John has had a number of firsthand experiences in
ministering at Bangor. He serves with other students in
providing weekly devotions at area nursing homes
During the summer he was employed by the c ity in a
recreational program of special education for children.
As a student pastor he will serve two United Methodist
parishes as a part of his field education training this year.
Like John, many men and women are literally changing
the direction of their lives— beginning "late" their
training for the Christian ministry.
Write us today to find out how this 1 58 year old
interdenominational Seminary may make it possible for
you to answer God's call to ministry.
For further information write:
President Frederick W. Whittaker
500 Union Street, Bangor, Maine 04401
1973 United Methodist
HAWAII June 28 to July 29
A wonderful "all-surface" trip to visit our beautiful 50th State by train
from Chicago to California and Luxury cruise ship over and back! (Air
Option available — dates July 3 to July 19) All-inclusive, with Rev.
ALASKA CRUISE TOUR July 1 to July 21
Our 7th Annual Together Tour, sailing from Vancouver to Southeastern
Alaska, Skagway, Juneau, Ketchikan and more. Plus visits to Glacier
Park, Banff and Lake Louise in the Canadian Rockies! Another ship-and-
rail "all surface" completely inclusive tour led by Dr. Robert Browning.
WESTERN U.S.A. July 15 to August 5
Visit Grand Canyon, Los Angeles, Tijuana, Monterey, San Francisco,
Lassen Park, Victoria, B.C., Seattle and Mt. Rainier. "All-surface" train-
and-private-motorcoach NON-RUSH United Methodist vacation of out-
standing value with Dr. Merle Broyles.
INSIDE ALASKA August 6 to August 22
Together we fly to see the wonders of "Inside" Alaska like Anchorage,
Fairbanks, Nome and Kotzebue (above the Arctic Circle) Mt. McKinley,
the Alaska Highway, plus a 4-day Inside Passage Cruise. Join at Chicago
or Seattle — led by Rev. Roland Fierce.
ACROSS-AND-AROUND AMERICA Sept. 23 to October 15
Perfect Fall Tour Chicago to California by train, then a magnificent 17
day luxury cruise to see Acapulco, through-the-Panama Canal, Cartagena,
Curacao, Grenada, Martinique and Virgin Islands to Florida. Streamlined
train back home, leadership by Rev. Percy Stratton.
Giving All Details, Costs, Travel Information —
Yours Without Obligation — WRITE Today To:
CITY & STATE
United Methodist Tour Division
Woyforer Group Trove/, Inc.
2200 Victory Parkway
Cincinnati. Ohio 45206
in the eternal scale of things?
The despair of many in our time
is a sneaking suspicion that after all
one does to maintain decency, the
struggle does not matter. Is this not
the reason so many of our generation
are filled with despair and hopeless-
ness? What's the use? they muse.
Where is that voice that speaks to
the wilderness in which I dwell, pro-
claiming that in Cod's scale of things
it does make a difference whether I
am brave or cowardly, whether I am
weak or strong?
A magazine I often recommend to
other preachers for their reading is
Sports Illustrated. Like the gospel, it
deals with contests. Men lose and
men win, and sometimes the winner
is regarded by those of his own time
as having lost. Being able to look
at life in those terms brings us a
word of hope.
The gospel sees every fight under
the shadow of a final victory which
Jesus proclaimed to his disciples just
before his death: "In the world you
will have trouble. But courage! The
victory is mine; I have conquered
Once while I was visiting one of
our United Methodist theological
seminaries, a professor said to me,
"Bishop, I think I have learned what
the word episcopus originally meant.
Would you like to hear?"
I replied, "I sure would because
you are going to tell me anyway.
Besides, I really would like to know."
"It seems," he said, "that this word
— which finally came to mean a
bishop of the church — originally re-
ferred to a straw boss of a road gang."
That pleased me very much be-
cause it is a good definition of what
I believe a bishop ought to be — the
straw boss of a road gang. And it
reminded me of something Isaiah
said: "And there shall be a causeway
there which shall be called the Way
of Holiness, and the unclean shall
not pass along it; it shall become a
pilgrim's way, no fool shall trespass
The wilderness cries out for a
voice. My message is this: Christians,
by the way they live as well as the
words they speak, are the answer to
thr? cry. When we are aware of a
wilderness crying for a voice, we be-
come aware that Cod answers that
cry through us and through our faith.
What better time than Lent for us
to hear the cry and answer it? □
March 1973 TOGETHER
Our editors may or may not agree with opinions
expressed, but they believe in your right to Say It!
And that is what this new department is for.
Does an idea of yours need saying? Send it to Say It!
7667 N. Northwest Highway, Park Ridge, III. 60068
The issue confronting the church
today is not statistics. It
never was. The issue is who is
doing the works of love as set forth
by the example of our Lord — not
who is singing and praying about
love but who is doing the work
Bishop Roy C. Nichols
The United Methodist Church
More and more, the scientist
wants to concern himself with the
social consequences of his
discoveries. To do this he is
reshaping his organizations,
forming new groups, and making
frequent journeys to Washington to
convince legislators and government
officials of the necessity of
altering unwise policies. Social
relevance is here to stay, and
science will never be the
same again. The universities,
which should be training the
scientists of tomorrow, are only
slowly beginning to recognize their
new and enlarged responsibilities.
Arthur W. Galston
Professor of Biology
From the Yale Review
I am deeply disturbed by the official
position which the 1972 General
Conference of The United Methodist
Church adopted with respect to
U.S. involvement in Southeast
Asia. My complaint is twofold:
1. The issue. I do not agree
that our involvement is immoral,
that what we have done in Indochina
"has been a crime against humanity,"
nor that we should "confess our
own continuing complicity in this
violence and death."
2. The process. Although I
have made repeated efforts to do so,
I have not yet found a single
member of The United Methodist
Church who was consulted about this
issue. How strange that the church
can take this position without
ever referring the matter to its
constituents! We put our money in
the plate; why can't we be
represented? Don't our feelings
In its July, 1972, issue Together
reported results of a survey
conducted by Dr. Ezra Earl Jones.
One of his major findings was
that 73 percent of the 1,750 lay
persons who responded to his
questionnaire support our
government's stand in the Viet Nam
war. I deeply resent the fact
that the President of the United
States has been told that The
United Methodist Church condemns
what he is doing whereas, in
reality, 73 percent of the people
in our pews support him.
Together reported, "Local
United Methodist churches are also
significantly unhappy with many
decisions made by national church
leaders, a situation which Dr.
Jones said reflects the need of
decision makers to wisely consider
laity attitudes, desires, and needs."
This is a gross understatement.
We are more than "significantly
unhappy." Some of us are bristling.
The requirement for the church
hierarchy to listen to the bleats
of the flock has never been more
acute; it is certainly long overdue.
When the church returned this
damning indictment against our
country, it alienated many people.
I hope, however, that concerned
United Methodists will resist the
temptation to desert the church
and will instead take up the fight
within their own local churches.
I recognize the futility of
trying to get the resolution reversed,
but this scathing denunciation
of our country cannot go
unchallenged. I encourage the many
others who feel as I do to stand up
and be counted. The officials of
our church must be awakened to the
realization that we do not intend
to swallow the prescription which
they have concocted for us
without our consent.
Loren E. Jackson and 61 others
Old age isn't for sissies, for
it is perhaps more challenging
for doing something solid and
permanent than any other age. Then
you aren't experimenting. Then
you aren't exploring. You are
doing the real thing now. Youth
may spend a lot of time
experimenting and exploring and
researching, but — no, no — not
in age. You know you do the thing
now, for you haven't time to do
any more experimenting.
J. Lester McGee, Pastor
Centenary United Methodist Church
St. Louis, Mo.
Good morning to you from a
longtime preacher of the gospel
of the Lord, aged 70 years on
December 7, 1972. I dare to send
my request that you print this
letter in Together magazine so that
readers of it can add my name to
their prayer-partnership list.
I am a fruit of the work of an
American missionary, Dr. H. C.
Scholberg. I was converted to
Christianity from a high-caste
Hindu family in 1911 with my
father, and after my education and
marriage to an orphan girl we
both devoted our lives to Christian
service. I lost my dear wife Daisy
in 1968 and have been retired from
the Madhya Pradesh Annual
Conference since 1970.
A few of my relatives who are
Hindus sometimes help me now in
my difficulties and tell me to return
to Hinduism, but I tell them I
cannot do this; I cannot deny
Christ, who is my Lord and Savior.
He is my all.
Peace to all my brothers and
sisters in The United Methodist
Church in America.
Chhote Lall, Retired Minister
Cadarwara, Madhya Pradesh, India
March 1973 TOGETHER 15
Changing times haven't changed the love between mother and child, or their ways of showing it.
Tucking Is Still In
By Martha Snyder
THE LION sleeps tonight," Carol
hummed as she stitched yellow
ribbons to flowered quilting.
At 30, my mod friend sat lining a
bassinet for her long-awaited first
child. Carol had stacks of child-rear-
ing ideas — stacks almost as high as
the stacks of white diapers waiting in
the nursery. As a public-school
teacher, she had had plenty of op-
portunity to observe and evaluate
other people's children.
"Parents coddle their kids too
much these days," she said, jabbing
a pin into the lining. "They do too
many things for them. Just as soon as
he can get in and out by himself,
my child is going to put himself to
I was thankful she had never
stopped at our house at taps time.
"Yes," she went on, "whenever
Mark and I visit other couples, they
always ruin the evening by excusing
themselves for a long ritual of bed-
time stories and prayers. It's ridicu-
lous and so unnecessary."
I held my tongue, knowing that
you cannot argue child rearing with
a childless woman any more than you
can sell farm life to a city-bred child.
But I began to wonder. Could she be
right? Were all the hours spent tuck-
ing in my children wasted? Worse
still, was it harmful indulgence?
I remembered my childhood and
a story my neighbor Madge had told
"One day I had been punished,"
she said. "Mother had told me to
take the table scraps out to the
garbage can but, impatiently, I
dumped them into the dog dish just
outside the kitchen door.
"Surprised at my instant return,
Mother asked, 'Back from the garbage
can already?' 'Yes,' I told her, but I
was a poor liar, and in a minute she
found the evidence. I was spanked,
not for the mild disobedience but for
the lie. Nevertheless, I was tucked
into bed that night just like every
other night, except that a couple of
tears sneaked into my eyes. Mother
dried them gently, saying, 'I love you
just like always.' I fell asleep with a
kiss where the Kleenex had been.''
Madge said that there had been
other nights when she had socked
her younger brother or copped out
on her schoolwork. Then she would
sneak off to bed guiltily. But her
mother or father always came in
with some reassuring words and the
hug that said tomorrow would be
better. "They didn't believe in letting
the sun go down on their anger,"
Madge remembered, quoting Ephe-
sians 4:26. She added that she was
sure that Bible verse had helped
many a household get a good night's
sleep and a fresh start the next day.
My own memories of tucking-in
time include secrets shared about a
new boyfriend and the thrill of being
elected class president. Something
about the end of a day, a darkened
room with a parent close to you,
encourages confidences and plans.
Dreams take shape better when there
are no harsh lights to reveal their
cracks and smudges.
Sometimes children like to talk
about a TV show they have seen dur-
ing the day. Perhaps it can be used to
point out the meaning of death, the
seriousness of drug problems, or the
happiness of a close-knit family.
The conversation may hinge on a
bit of junior philosophy. After watch-
ing a favorite preschool program, our
)oe said, "You know what, Dad?"
"If you have a lamb, you don't
wanta get a fox."
" 'Cause the fox would eat him."
"There are a lot of good morals
in that," his father chuckled.
As we talk over the worries or
problems of the day, we recall Bible
passages and family sayings ("Virtue
is its own reward." "Don't cry over
spilt milk."). These give us strength
and wisdom to make the right de-
"But the loudest, meanest kids get
more help from the teacher than
anybody," protests Debbie. "I know,"
her mother replies, "but Jesus didn't
say his Way was easy."
Family worship periods are good,
of course, but at bedtime, alone with
one parent, a child is not hampered
by the self-consciousness he may
have in the larger family group.
When her son asks what he should
say as bedtime prayers are begun,
one mother tells him, "Think of all
the good things that happened — the
A in spelling, the fun playing kick-
ball, the yummy cookies your den
mother made, the letter from Grand-
ma. Then think of the things you
need help with — your poison ivy,
handwriting, making friends with the
new neighbor, trouble with your
sister, teaching the hamster not to
bite. Just talk to God about these."
"But I thought that God knows
everything that's happening."
She nods. "Yes, but he likes to
hear your thanks, and he likes to
know that you understand you can't
solve any problem all by yourself."
"I know," he says, and falls asleep.
When children are young, the
nightly routine can become tedious,
especially for the mother. Then it's
wise to get a reliable sitter to do the
tucking in while Mother and Dad go
to dinner or a show. Give the sitter
full information on the routine so
that any "security blanket" won't be
overlooked. After one evening, every-
body will be glad to get back to
normal — snacks, two drinks, and all.
Will a child cling to the tucking-
in routine forever and never want to
go to bed alone? Psychologists say
no, that somewhere between 10 and
12 a child who feels secure in his
family's love will volunteer to go to
bed by himself one night. This will
happen every now and then, and
eventually he will be a self-tucker.
But occasionally during sickness or
troublesome times he'll welcome that
good-night attention again. And
when Mother or Dad has a bad cold
or a headache, he will gladly tuck
Recently I visited Carol again. Her
baby, a boy, is a year old now.
"I'd like to take back something I
said before Paul was born," she told
"About tucking." She blushed.
"Now I see why mothers do it. Even
dogs and birds enjoy putting their
young to bed. Who am I to knock
nature?" Smiling, she kissed her son's
tousled head, snuggled a soft, furry
toy beside him, and flicked out the
From the hall I watched this mod
mother with her jet-age child. Many
of the inefficiencies and unnecessary
trappings of previous generations
have been pushed aside. Still, the
love between them is the same and
the ways they have of showing it.
Tucking is still in. □
By Connie Myer
TELEVISION station WLBT-TV, the National Broadcast-
ing Company affiliate in Jackson, Miss., for many
years has had the reputation of being the largest and
most influential TV outlet in the state of Mississippi.
In WLBT's viewing area, which extends beyond the
Magnolia State's borders into neighboring Alabama and
Louisiana, live about 1 million persons. Nearly half of
them are black. Despite that fact, however, there were
times in the early 1960s when the powerful Jackson
station did not carry NBC news programs concerning
sit-ins, demonstrations, and freedom riders' activities.
Some network documentaries on race relations also
failed to get exposure on WLBT, and the local and syndi-
cated programs which were presented on racial matters
carried mostly segregationist viewpoints. Nor were black
interests in civic, political, business, and cultural areas
Today things have changed. Blacks like Mayor Charles
Evers of Fayette, Miss., and James Meredith, the first
black to attend the University of Mississippi, have been
welcomed as guests on local programs. Not only that,
WLBT has become the nation s first television station
with a black general manager, and more than 30 percent
of the station's 80-member staff are black.
The revolutionary changes in WLBT's style did not
come about easily, certainly not without controversy.
They are the results of a long and precedent-setting legal
struggle led by churchmen against the Federal Communi-
cations Commission (FCC). Mississippians, whether they
were fully aware of it or not, have been a part of far-
reaching changes in communications law and federal
The United Methodist Church became involved in the
history-making developments at WLBT in 1970 when the
Mission Enterprise Loan and Investment Committee
(MELIC) of the United Methodist Board of Missions
granted a line of credit up to $300,000 to enable a group
of black and white citizens to assume temporary opera-
tion of the station. The citizens had organized Communi-
cations Improvement, Inc., a not-for-profit group.
The struggle over WLBT's program policies actually had
begun in 1964 when the UCC (United Church of Christ)
Office of Communication and others filed a petition with
the FCC asking it to deny renewal of WLBT's license. The
petitioners charged that racial and religious bias was
evident in the station's programming. The license was
then held by Lamar Life Insurance Company, a Mississippi
firm controlled by the well-known Murchison family in-
terests of Texas. The UCC group asked to intervene in
the license-renewal proceedings as representatives of "all
other television viewers in the state of Mississippi."
Despite their arguments, the FCC dismissed the church-
men's petition on the grounds that the general public
had no right to standing in license-renewal hearings.
Without ordering a hearing the commission renewed
the Lamar license, but on a one-year probationary basis.
It warned WLBT to "immediately cease discriminatory
programming patterns." The UCC appealed to the U.S.
Circuit Court of Appeals with a resulting landmark
decision written by Warren E. Burger, now chief justice
of the U.S. Supreme Court, who said the public did have
the right to intervene in FCC license proceedings. The
court also ordered the FCC to conduct a hearing on
WLBT's renewal, allowing public intervention.
Justice Burger's decision has been hailed by George
Washington University law professor Jerome A. Barron
as "an opinion which may be the harbinger of a new
approach for the whole field of communications."
The landmark grant of standing also has been cited in
court decisions relating to other federal agencies and
has been credited with providing a powerful new basis
for consumer participation in regulatory cases, especially
those involving environmental issues.
Following the court of appeals ruling, a hearing was
held in Jackson on renewal of the WLBT license. The
FCC examiner's decision went against the UCC chal-
lengers and gave Lamar Life a full three-year license re-
newal. Not willing to give up easily, the churchmen ap-
pealed this decision, too, and in his final decision written
as a circuit judge, Justice Burger ordered revocation of
the station's license. The court held that the renewal
hearings had not been conducted fairly and impartially
March 1973 TOGETHER
and that the station had failed to prove it had served
the entire Jackson public, including blacks. The FCC
was directed to seek new applicants for the license, but
the court did say that Lamar Life could reapply.
Pending final determination of the ultimate licensee —
and this can be a lengthy process — the FCC was ordered
to plan for interim operation of the highly profitable
station (estimated market value $8 million). That was
when Dr. Everett C. Parker, head of the UCC Office of
Communication and driving force behind the legal ac-
tion, suggested that Kenneth L. Dean, a Southern Baptist
minister in Jackson, take the lead in forming Communica-
tions Improvement, Inc. The FCC then granted a tem-
porary operating license to CI Inc., which promised to
donate its profits to develop Mississippi educational TV
and to aid communications training at a black college.
CI Inc. could have received a loan from First National
City Bank in New York for operating expenses, but it
turned instead to MELIC which had been formed in
1968 for the purpose of making loans and investments in
minority enterprises. Financed by MELIC, CI Inc. finally
began to operate WLBT in June, 1971.
Opinions vary as to whether or not Lamar Life began
to change its programming policies after the license
challenge. Dr. Parker says it did not, at least not until
after the first circuit-court decision in 1966 "and then
it didn't do very much."
Mr. Dean, who now is president of CI Inc., says, how-
ever, that after 1964 WLBT was more accessible. "They
became cooperative with the Mississippi Council on
Human Relations," he said. Mr. Dean, chairman of the
council at the time, even testified for Lamar at the 1967
hearings which followed the first court decision.
Dr. Parker says that WLBT did give air time to the
council "and also put the Roman Catholic Church on,"
but these groups were the only ones. Probably support-
ing this view would be Dr. Aaron Shirley, the first black
physician to receive specialty training in Mississippi, who
is vice-president of CI Inc. "There was very little change
at Lamar," he stated, "only what they hoped would
help them in the hearings."
Everyone — white and black, television professionals
and lay people — agrees that the biggest changes have
come about under CI Inc. The major changes, they say,
are greater participation by blacks in program content
and less bias in news coverage.
William H. Dilday, Jr., the black general manager, is
a graduate of Boston University school of business ad-
ministration who formerly was personnel director at
WHDH-TV in Boston. He outlined his ideas in an inter-
view soon after he came to WLBT in 1972: "The public-
service programming must be open to all minority
groups. And we must get more news about black affairs
in the entire state."
Mr. Dilday said another goal is increasing the level
of black presence off camera as well as on. When CI Inc.
assumed operation, 17 percent of the station's employees
were blacks and most of them were in part-time, jani-
torial, and other minimal positions, according to Mr.
Dean. The proportion of blacks had risen to more than
30 percent by late 1972. CI Inc. hopes to bring the pro-
portion still higher. (Blacks constitute 47 percent of
Whites have not been fired to be replaced by blacks,
but the policy has been one of hiring qualified blacks
when possible in new positions or to fill any vacan-
Ceneral manager William H. Dilday, jr., is the first
black man to be in charge of a commercial TV station in
the U.S. Below: Cameramen Leo Haffey, left, and
Ed Wansley typify the WLBT staff's racial mix. About
30 percent of the station's employees are black.
cies. Blacks serve as anchor men on 6:45 a.m. and 10 p.m.
local news programs. WLBT has another black reporter,
a black public-affairs director, a black promotion direc-
tor, and a black children's program director, as well as
a black cameraman and other personnel.
Other program changes have included expansion of
local news, scheduling of black comedian George Kirby's
show, and the Public Broadcasting System's Soul! Local
documentaries have included one on Mississippi's OEO-
supported comprehensive health centers following Gov-
ernor William L. Waller's veto of federal money for them.
The programming change which created the biggest
controversy to date was CI Inc.'s decision to stop tele-
vising the worship service from the same white Protestant
church every Sunday morning.
"When we pulled off that program and started to ro-
tate among all churches — white and black, Protestant,
Catholic, and Jewish — we did have threats of an eco-
nomic boycott and about 300 letters were written," says
Jack O. Shuford, a Jackson insurance agent who is on the
CI Inc. board. Mr. Shuford, a United Methodist, added
that the boycott did not materialize. "We got 1,400
letters when we dropped a soap opera," said Mr. Dean.
There has been no distinguishable change in WLBT's
audience since the management change, Mr. Dean de-
clares. "We compete better here as an NBC station than
NBC does nationally," he says. (The station's competitors
in Jackson are WJTV, a CBS affiliate, and WAPT, a UHF
channel affiliated with the ABC network.)
More controversial, perhaps, than any change in pro-
gramming was the decision of CI Inc. to release WLBT's
former general manager, a white man. Most persons in-
terviewed said the release was caused by a fundamental
difference in philosophies between the manager and
CI Inc. The former manager, moreover, went to a simi-
lar position with a larger station when he left.
When Mr. Dilday was hired, there were some initial
rumors that he had come "to fire all whites." "It shocked
everybody when we announced we were going to hire
him," said Mrs. I. S. Sanders, a black member of the
CI Inc. board. "We got a few crank calls, but not much
Mrs. Sanders and Dr. Shirley believe the presence of
a professional like Mr. Dilday in the community will help
both blacks and whites to see that black people can
assume leadership roles. Dr. Shirley says Mr. Dilday has
been welcomed in business and political circles.
No one interviewed felt that more "black presence"
on the TV screen had adversely affected WLBT's business.
"Our profits for three months last summer were $42,000
above what had been budgeted," Mr. Dean reported.
"We haven't lost any advertisers that we know of be-
cause of our changes. One big utility did cancel its adver-
tising, but we are not sure if it's because we are biracial.
We've never been told so. I'd say that the business com-
munity has accepted us." The MELIC loan is being re-
paid on schedule.
"Black presence in programming will create new role
models for blacks and has an educational value for both
blacks and whites," Mr. Dean continued. "WLBT could
have a big impact on the entire TV industry. We could
develop a model station for the whole country.
"Having two blacks on camera may not really mean
very much," Mr. Dean said. "What is important is how
the station relates to all the minorities in its area and
how many are actually employed, off camera as well as
on." Blacks never have had more than minimal roles in
the electronic media. None of the television stations and
only about 20 of the nation's 7,000 radio stations are
black controlled. (There are 300 black-owned news-
papers, only 2 of them dailies.)
What has the WLBT case done to bring about greater
Christian understanding between the races in Jackson?
Again, opinions vary.
Everett Parker believes that voter registration and the
WLBT case have been "the two biggest influences" on
an improved life for Jackson blacks. "It's a case of Chris-
tian witness that's been very important, a witness that
the church can take a stand to protect the rights of people
who are pretty powerless and pretty voiceless."
A white United Methodist leader was less confident
of WLBT's influence. Said the Rev. Clay F. Lee: "WLBT is
not doing any more than any of the other TV stations in
this area to bring a Christian witness on the whole area
of relations between the different parts and races of the
community." But he agreed that whenever voice is given
"to some who have not had it before," it inevitably
"makes an impact on human relations."
Speaking of progress toward racial harmony in Jack-
son, Mr. Lee added: "We feel that whatever has hap-
pened at WLBT might have contributed to it, as well
as a multitude of other factors." Mr. Lee is director of
the Council on Ministries for United Methodism's white
Mississippi Annual Conference which voted recently to
merge with its black counterpart next June.
Says CI Inc.'s president, Mr. Dean, "What we try to do
in a secular way is very consistent with the tenets of faith
as lived by Jesus. But the strongest opposition we've
received is from groups that claim to be Christian."
No one knows when a final determination of the WLBT
licensee will be made. Three groups, each of them ra-
cially integrated, as well as Lamar Life, are competing
for the permanent license. CI Inc. is not among them.
It is operating the station only in the interim and does
not want to become the permanent licensee. Earl K.
Moore, attorney for CI Inc., says it will "probably
be at least a year," possibly much longer, before the
permanent license is granted. An FCC hearing examiner
has finished taking testimony from all four competitors,
but a report must be brought to the full commission
which then has the right to make its own investigation.
There is also the possibility of further court action.
Regardless of the outcome, most CI Inc. directors be-
lieve changes they have begun will be continued.
"I don't believe the next licensee can drop back," says
Dr. Parker firmly. "We're still going to be here, and
this is so much a landmark case and a bellwether station
that we're going to continue to watch it. Anybody who
gets that license is going to have to live up to a very
strict standard of performance."
Dr. Harry C. Spencer, director of the United Methodist
Division of Television, Radio, and Film Communication
(TRAFCO), which has supported the United Church of
Christ action, summed up what he feels is the signifi-
cance of the WLBT case:
"It showed that ordinary people have rights and there
is the possibility for a group like a church to obtain
those rights for them and redress wrongs in society." □
March 1973 TOGETHER
Christ's Call to
l\ t is nearly lent, the time of year when we
[ ponder anew what Christ did for us through his
earthlv life, death, and Resurrection. It is also a
time to consider what we are doing for him through our lives.
What kind of disciples are we? What is a disciple, anyway?
"A disciple is a learner, one in training," writes United
Methodist minister Robert A. Raines. "The converted must
be trained in godliness, equipped for the work of the ministry."
But just what are we to do? Christ's sayings are hard;
in fact, they sound almost impossible: "Whoever does not bear
his own cross and come after me, cannot be my disciple"
(Luke 14:27); "By this all men will know that you are
my disciples, if you have love for one another" (John 13:35);
"By this my Father is glorified, that you bear much fruit,
and so prove to be my disciples" (John 15:8).
Where do we get the know-how to carry out these
commands? From the Father himself, who never asks us to do
anything for which he will not supply the means. From
studying the lives of the early disciples, represented by the
symbols at left. And from the examples of fellow
Christians trying to follow Christ's teachings.
The following pages contain glimpses of a number of
Christian disciples past and present. A few are well known.
The others are just ordinary people — a former slave,
an invalid, a high-school sophomore, a minister,
a housewife, and a country doctor. May their witness
encourage and strengthen us as we reexamine our
own responses to Christ's call to discipleship.
— Your Editors
March 1973 TOGETHER 21
E. STANLEY JONES
JT RIOR to his death in late January at the age of 89,
E. Stanley Jones had become an almost legendary mis-
sionary-evangelist-writer whose ministry began so long
ago, and became so well known throughout the world,
that many did not realize he was still alive. His mission
began, he said, when he surrendered to Christ and
was able to "discipline my life around a new center-
that center is Christ."
During more than 60 years in mission fields on every
continent, especially the subcontinent of India, he
came in contact with and influenced many world lead-
ers from Gandhi to Martin Luther King., Jr., and
Martin Niemoller. He was once nominated for the
Nobel Peace Prize and in 1961 was recipient of the
Gandhi Peace Prize. Almost 4 million copies of his
books have been sold; they have been set in Braille and
translated into 18 foreign languages.
Born in Clarksville, Md., January 3, 1884, he became
a Methodist minister in 1907, serving the North India
Conference. By 1928 he was elected bishop but re-
signed to return to his first love, the mission field. In
his 80s he began to devote full time to United Chris-
tian Ashrams and evangelistic meetings.
'Ibis modern-day disciple had long believed that the
church is in desperate need of reconstruction. He said:
"It is the depravity of institutions and movements that
given in the beginning to express life they often end in
throttling that very life."
". . . but no one can love God until he
surrenders to him. The devotees of the cults that
teach self-expression and self-cultivation cannot
love God because they do not surrender to him.
It must be remembered that in love we both
lose ourselves and find ourselves."
"The New Testament doesn't call
us to imitate Jesus, but to surrender to Jesus as
Lord and Savior. To imitate Jesus is to look on
Him as a man — the best of men. To
surrender and obey Jesus is to look on Mini as
Lord and therefore Savior."
"It has been said that the Reformation was
born in Luther's prayer closet. All reformation,
individual and collective, begins in some one's
prayer closet. I find myself better or worse
as I pray more or less. It works with almost
mathematical precision ... I do not argue the
question as to whether anything happens in
prayer — I simply testify: It does. It works. . . ."
"... let it be noted that in prayer I do not
bend God to my will, but I blend my will with
God's. He can therefore do things through
me that he otherwise could not have done."
(From Selections From E. Stanley Jones, pages
122, 125, 131, 132)
DIE! RICH BONHOEF1
W HEN Hitler came to power in Gernj
Dietrich Bonhoeffer was beginning a promising ij
logical career. He was known as one who acted acd
ing to his conscience and his understanding of Ch
commands, even when it meant going "against the!
rent." Thus in a sermon shortly after Hitler's rise, 1
hoeffer said, "The church has only one pulpit,
from the pulpit faith in God will be preached, arc
Such spoken beliefs and his underground activj
including plotting an attempt to assassinate Hitler,
him to prison in 1943. He was executed at a Gcs
camp in 1945 at the age of 39, only a few days b
the American Army reached it.
March 1973 TOGETHER
"I made my decision for Christ while
attending Morehead. I feel the Master's hand
has guided and directed me ever since early-
childhood, even before I was aware of it.
I feel he directed me to Wolfe County, and
he has certainly blessed and protected me
and my family since I've been here. Like,
for instance, I've been ill only one day in 19
years — and with the aid of a good Methodist
R.N., I was able to see about 60 patients
that day. I feci the reason I have not had
a coronary or some other major disability is
simply because I have not yet completed all the
work the Master sent me here to perform.
"I base a large part of my religious
philosophy on the Gospel of John, chapter 5.
It describes the meeting of Jesus and a
man who has been ill for 38 years. Jesus saw
him lying there — and this happened to occur on
the sabbath day — and he realized
a man who would lie day by dav beside
the pool for an opportunity to be healed after
he'd been ill for 38 vears must have
a great deal of faith and a great deal
of determination. Jesus did not give this man
an appointment to come into one of his
outpatient clinics three months later. lie
simply, there, on that day, at that time,
rewarded the man for his great faith and patience.
"I have found that patients are just as
likely, perhaps more so, to get sick or
injured at night, on holidays, and on Sunday as
on other days. While upper and middle-income
patients may get emergency treatment,
poor or low-income patients may simply
receive no care at all — or receive it too late.
"I feel that any physician who does not
provide an opportunity to his patients to be
seen at night and on weekends and
on holidays just as easily as at other times,
and at no extra cost, is designing
his practice to serve his own interest,
not the interests of his patients.
"Of course, after all, this is the
whole meaning of Christianity — to serve
others first, and ourselves second."
OHE VIEWED life with warmth, understanding,
and love. Because beauty seemed to surround her con-
stantly, few knew that her physical afflictions could be
likened in many ways to those of Job and perhaps were
more prolonged. From childhood to her death last
year, Jane Merchant — deaf, almost blind, suffering a
baffling bone disease— had to remain flat on her back
at her home in Knoxville, Tenn. Yet her faith remained
Her physical world was one room, that of a complete
invalid. Yet from her silent world came a constant
stream of spiritual inspiration: poems, devotions, and
prayers. She was a poet of faith, a true disciple who,
despite sorrow and despair, reached far beyond her
room to touch the lives of millions. The unflickering
flame of her faith shines clearly in her poem Storm-
bound, which also says much about the poet's own life.
It was first published by Together in January, 1960.
We are content today
To keep the little room
And tend the singing fire
Against the outer gloom.
We cannot light the world;
We keep one small room warm
To give whoever comes
A refuge from the storm.
March 1973 TOGETHER 27
AUNT' CLARA BROWN
OEPARATED from her husband and children in 1835 by a
Kentucky slave auction, later freed by her owners, Clara Brown set out
on a search to find the one daughter she thought she might be able to trace.
This pilgrimage led her to the gold fields of Colorado where she became
a respected and loved pioneer citizen of Central City.
She got her first concept of God as the loving Father who gave his
only Son to save us as she listened to a Kentucky circuit rider, and after she
heard about Jesus' agonies on the cross, she decided that no sacrifice any
human could make could compare with his voluntary suffering. Compassion,
not fear, motivated her life, and her discipleship of friendliness and
generosity to others extended beyond her own race. The first services of
St. James Methodist Church in Central City were held in her cottage.
Whatever work she did— housework, laundry work, cooking — she did with
skill and pride. She became a well-to-do woman with substantial investments in
gold claims. She spent much of her money to bring 16 black people from
Kentucky to Colorado — in lieu of the daughter she finally gave up hope of
finding. She lost more to thievery. But while her last years were spent in poverty,
they brought her the dream of her life. Shortly before she died at the age of 85 she
was reunited at last with 'Liza, the daughter she had sought for so long.
"If the Lord put it into my head I should go, I go.
/FFERVESCENT high-school sophomore Patsy Smith says her
hobbies are "doing things for people and writing poems." She is an
enthusiastic and devoted member of the youth group at First United
Methodist Church, Campbell, Calif., and she expresses her faith in
poetry like the verse below.
He is my joy, that is why I'm laughing.
Yet he is my sorrow, that is why I'm crying.
He told me he loved me so much
that he would die for me.
I didn't think anyone
really and truly loved me.
But it's true because he loves you, too.
That is why he died, hadn't you heard?
All he wanted was to set man free.
After they stoned him and spit on him,
and after they persecuted him,
and left him on a cross to die,
do you know what he said?
He said, "Father forgive them, they
know not what they are doing."
Then he died, but that wasn't the last of him.
Oh, no! After three days he rose
from the dead and walked among men again.
Now you know why I'm laughing and crying.
You will, too, when you find that he
really loves you.
28 March 1973 TOGETHER
A Church Called Faith . . .
Sharing Christ's Love
Text by Martha A. Lane / Pictures by George P. Miller
MANY CHURCHES have a hard time meeting the
costs of their local operations, to say nothing of
paying the apportionments asked by their annual
conferences. Faith United Methodist Church in Phoenix,
Ariz., has met every apportionment and every budget
every year since its 1965 founding.
Most churches hold bazaars, dinners, or other fund-
raising events during the year. Faith Church's only
money-raising effort is its yearly every-member canvass.
In more congregations than not, a lot of people do a
little work and a few people do a lot of work. At Faith,
most of the people do a lot of work for their church —
and "Sunday only" participants are asked to either dig
in or consider joining another congregation.
What makes this congregation, which looks and sounds
like a very ordinary United Methodist church, so different
from its sister congregations? That was the question
posed during Together's visit to Faith Church last October.
This is a report of what we saw and heard while there.
By 1964, Crossroads Methodist Church in Phoenix had
grown to about 1,400 members. The idea of starting a
new congregation with conference help was broached.
In March, 1965, the new congregation held its first ser-
vice. C. Edwin Daniel, former minister of education at
Crossroads Church, became the new church's pastor.
Forty-four of the 120 charter members also were from
The new congregation, aptly named Faith, met in an
elementary-school building for four years while it got
its feet on the ground. Then it was able to build its own
"There are some decisions that we have held to since
our first day," reflects Pastor Daniel. "The steering com-
mittee — ten men and myself that got the church's organi-
zational setup going — decided to have a church that
would challenge people to commit themselves to what
March 1973 TOGETHER
The dynamo that makes Faith Church run is Ed Daniel. The former Alabamian uses 1 2 to 15-hour workdays
laced with genuine Southern charm to keep his congregation at its tasks. "We have been called by God in Christ
to be a servant church," he tells them. "All members of the congregation are ministers of the church."
And the people respond. About 90 percent of the members are involved in one or more ministries.
the church ought to be about — mission and ministry.
"We decided to have a unified budget which every-
one who joined our church would be expected to
pledge to. We decided to have no money-raising projects
whatsoever. We believed that a person ought to give
to the church because of what God had done for him
in Christ — not because we were selling him a hamburg-
er or a spaghetti dinner or washing his car. We had
very strong feelings about this, and I think they are
just as strong today. And we decided that people would
be the number one priority — concern for people as
Faith United Methodist has approximately 425 members
now. The average Sunday worship attendance totals more
than 300 at two services. The first item on this year's
$9 I %8 budget (to which the members pledged more than
$96,000) is missions, a clue to the church's self-image.
"We don't have rich people coming to our church,"
Pastor Daniel says. "Our people are buying homes and
raising children, and most of them are in debt up to
their ears. I can't say that we have one type of individual;
we have retired people and young marrieds, people who
aren't from the neighborhood, and people who are.
Our average age is probably around 38 or 40.
"My guess is that this church will never be a large
church, membership-wise," the minister continues. "To
be perfectly honest, I don't think there are many people
around who want to become as involved as they're ex-
pected to in our church."
We decided to ask the members themselves why Faith
Church is different and why it attracted them.
Ginny Hildebrand is counselor to the junior-high youth
group. She was staying with her parents in Phoenix when
they first visited Faith Church.
"Ed didn't preach a really great sermon," she recalls.
"But I believe it was the very next day he came calling.
He gave me the feeling that this was where I definitely
wanted to be, that if we didn't serve our brother man,
we really weren't Christians.
"About the second week we were here Ed said, 'What
are you going to do? You can't be a member of Faith
and just sit on your hands. If you're a member, you're
a member actively.' I think all of us here have this
feeling — we're willing to work together for a goal, to be
a vital community force."
There is no formal membership class at Faith, and
Pastor Daniel explains why: "Most people who finish
membership classes think that is the end of their re-
sponsibilities and learning. But becoming a member is
only the beginning. People don't conclude their Chris-
Mdtt h 1973 TOGETHER
tian education, their learning about other people, until
the day they die."
Mr. Daniel personally visits each family or individual
shortly after their first visit to the church to tell them
in detail about the congregation. Then laymen visit
the newcomers. After someone has worshiped at Faith
four or five times, he receives a "constituent letter"
from the pastor. The letter challenges him to join Faith
while warning that a member is expected to pray for
the church, attend worship, serve according to his or
her special talents and abilities, and give money. (A
10 percent tithe is suggested as a "realistic standard of
giving for the committed Christian.")
Sue Long, 16, is active in the senior-high youth pro-
gram. "I think the adults set a really good example for
the youth to follow," she says. "That's the reason I've
stayed at this church. We talk about what we can do as
human beings to help other people. And the adults live
up to what they say. It kind of makes the youth want
to do it, too."
Some 40 to 55 youth are actively involved in the
junior and senior-high groups. Young people sing in
two choirs and pledged about $1,350 toward the 1973
Marian and Ed Hoff started attending Faith when the
church was just six months old. Marian now directs the
"We believed in being involved and living our faith,
and we knew that was one of the things this church was
founded on," Marian recalls. "The vast majority of the
members have this conviction — if they are to have Christ
in their lives, it has to show and it has to show in love
for our fellow human beings. That's how we share the
love that we are given — through helping others. People
who come here almost have to believe that. The giving
of yourself in all facets is really emphasized. We lose
some members along the way. If these beliefs are not
something they can go along with, it's fine that they
leave. They need to be where they're more comfortable."
The Christian-education program includes church
school for 110 to 140 youngsters up to but not including
junior-high age youth, directed by 27 teachers. Training
sessions for new teachers are held three or four times a
year. Coals of the church school are: teachers who
have a love for each individual child and can relate it;
teaching that leaves children with open minds (rather
than dictating beliefs), so that as the child grows older
he can make his own decisions regarding his own theol-
ogy and beliefs.
Bill and Mary Dunn moved to Phoenix when they
retired. They have attended Faith for three years. A life-
long Methodist, Mary serves on the missions work area.
"We attended some community-forum meetings here,
then a service," she recalls. "The next day Ed visited us,
and the following Sunday we became members. All the
years that I have worked in churches, I always wanted
to be in a church where you pledge and then you work
and you don't have to concern yourself with raising
money all the time, trying to meet a budget."
"If the people want to support the budget, then they
will give their money," Ed Daniel reiterates. "We do not
take up special offerings. Almost every Sunday is a special
Sunday in The United Methodist Church. We could
spend all our time doing nothing but promoting special
days. At one time someone here figured up that we
would have to have five additional Sundays in a year
to cover just the special days and special offerings.
"We do not feel that every United Methodist church
can support everything that the denomination is doing.
We pick and choose what we can do, and we do that
the best we can. In terms of our benevolence askings
and special asking from the conference, we have paid
every penny of these from the beginning. We put those
in the budget, and then we tell people where and how
their money is being spent by the conference."
As soon as the congregation's multipurpose building
is paid off, Faith hopes to budget 50 percent of its
money for missions. Presently about 16 percent is so
earmarked. Much missions work is accomplished, though,
because almost half the church families have worked
on one or more missions programs.
The mission to the Pima Indians has been carried
along since the early days of Faith. Imogene Patten,
who has long been involved in it, personifies the loving
concern and the persistence of Faith missioners.
"The first time I went to the Gila Indian Reservation
was in September, 1968, I believe," says Imogene. "We
took fabrics for them to make school clothes with. We
sewed that day, but didn't finish all the dresses. It was
my understanding that the next time we'd sew would
be in November. That didn't make sense to me, so I
said I'd come back the next week with zippers and but-
tons and all.
"I didn't think I needed permission from Faith for
March 1973 TOGETHER 31
that. I found out afterward I did need permission from
the reservation to come and go freely. I went back the
next week alone. Naturally they started on another gar-
ment and they said, 'Please come back next week.' I
said I would, that I'd bring some other women with me.
This started our sewing trips. We've never been thrown
off the reservation — as other people have been. But
we've stepped on some toes by not knowing proper
"I've had frustrations like you'll never know in this
work. You come home and pound your head against
the wall. But you go back because it's the commitment
of Faith to these people. And it's my personal commit-
ment. I'm going to stay with it until I do it right.
"In the seven years we've been there, I think we've
built a relationship. We had a luncheon at my house
last summer, and I think we had one of the most free
and open discussions with them we've ever had. They
were willing to make suggestions and tell us things they
weren't too happy about — and things they would like
us to try to do. For a long time it was us trying to do
what we thought they needed and, as all of us find in
any kind of mission work, this is the wrong approach."
Blanche Taylor, one of the older members, is heavily
involved in Faith's ministry to the Pimas.
"When I first came to Faith, they said it was a servant
church and I said, 'Yeah, this I want to see!' I found it's
true. They also said there were no fund-raising projects —
and I wanted to see that, too. I saw. In both cases I
saw that it was a servant church in the community; that
it concerned itself with the needs of the community.
I want to be a part of a church like that.
"When I first started going to the Indian reservation
to work with the Indian ladies, I said I would go maybe
once a month," Mrs. Taylor continues. "But they haven't
been able to get rid of me. This year we helped the
Indian women develop the idea of sewing for others
in need on the reservation as well as for themselves.
They made dresses for three little girls and stuffed toys
for the Christmas party. They also will be making some
garments for the Indian convalescent home."
Faith missions include, in part: tutoring at an elemen-
tary school, sending clothes, toys, books, and magazines
and providing volunteer services to a day-care center,
a children's temporary shelter, a state girls school, an
American-Indian nursing home, the Pima reservation,
and a home for mentally retarded children. A nursery
school is held in the church for neighborhood young-
sters, and the community college holds parents' study
classes in the church. Faith also is involved in a district
project, helping to build a church in Guaymas, Mexico.
The church has partially supported a doctor in India
through an Advance Special. Some money currently is
pledged for a car needed by a young couple working
in South America.
|. W. Adams is one of many who regard Ed Daniel
as a main reason Faith accomplishes so much. "Ed has
made Faith what it is," Mr. Adams says. "He has a way
of motivating people. He puts it right on the line. If
a reasonable period of time goes by and a member's
giving or involvement shows no signs of being what
was promised originally, he is approached. The pastor
says, in effect, 'Now look, you said you would do these
things. You haven't done them so far. What shall we
The needs of people are a chief concern
of Faith. Betty Vetting (above) and 12 other women
visit this nursing home weekly, plan parties
<)/ least once a month for the shut-ins.
Mirth 1973 TOGETHER
One of the church's first commitments was to the Pima Indian Reservation. Church women drive
there once a week for joint sewing sessions. Every October the congregation has a potluck picnic with their
friends on the reservation. Here white and Indian youth enjoy volleyball after the meal.
expect from you in the future?' If they didn't mean what
they said in the first place, they're invited to go else-
where — in all kindness and consideration.
"That's a sort of challenge most of us never have
experienced in a church before," Mr. Adams concludes.
"Members are the church. If you are not going to be
the church, why have your name on the roll?"
Ed Daniel's average working day is 12 to 15 hours long.
He rarely takes a day off; pauses only occasionally long
enough to go fishing with Andy, his 12-year-old son.
Certainly one reason he motivates his parishioners so
much is that he knows them so well. A great amount of
time, as much as two to five hours at a time with one
family, is spent in visiting newcomers and prospective
members. When someone wants to talk, regardless of
the time of day or night, Ed Daniel is willing. He also
refers one member to another whenever individual needs
can be solved in that way.
"I would say that I've always felt that if you're going
to do anything, do it right or don't do it — at least try
to do it right," the 38-year-old minister reflects.
"I don't really care whether a person is conservative
or liberal or neoorthodox or what-have-you in his the-
ology. My primary concern is, what does his theology
say to him in regard to his relationship to other people?
It is one's relationship to Christ that causes a person
to be willing to relate to other people.
"Our task is communicating the love of God for his
world. But before we can truly do God's work, we must
believe that Jesus has shown us the way. We must come
to know and accept deep within our lives that God
really did act in the life of jesus for the explicit purpose
of showing us, as individuals and as a church, how life
ought to be lived.
"Once we have grasped God's act of love and accep-
tance for our lives, we are given the freedom to act in
responsible ways — given the freedom to put others be-
fore ourselves. And we are blessed with a peace of mind
and a commitment to the cause of Jesus Christ which
can come only from God." □
Now hear this . . . The personal testimony of members
of Faith Church, Phoenix, Arizona, recorded by Jogether's
editors on cassette tape.
"What Makes Congregations Vital" on tape adds new
facts, a new dimension to this inspirational story. You
will find many uses for this tape in your church.
C-30 tape is ready now. $4.95, postage paid. We will
bill you, if you prefer.
201 8th Ave. S., Nashville, Tennessee 37202
March 1973 TOGETHER 33
'WE NEED TO SEE HOW WE
HAVE FAILED OUR LORD'
My husband and I are so grateful
to Bishop John Wesley Lord for
his article After Viet Nam, What?
[December, 1972, page 22]. So
many of us have agonized over this
war and our part in it. It is
like a fresh breeze to have one
of our bishops come out with these
strong statements. Even though
they are late, they give us great
hope because we can now come out
into the open and look at ourselves
as Christians and see where we
have failed to live by the precepts
of Christ our Lord.
As delegates on the ecumenical
religious task force at the United
Nations Conference on the Human
Environment in Stockholm last
summer, we daily witnessed the
demand for eco-justice by all the
Third World people. As Christians,
we stood condemned by them for our
waging such a destructive war. I pray
that we may not only be called
United Methodists but that in
actuality we will become united
in supporting the UN as Bishop
Lord suggests, as a way for peace
to be maintained.
MRS. FRANCIS R. LINE
Capistrano Beach, Calif.
January's Together is tremendous!
The pastor in me wants
to commend D. P. Smotherman's
sermon The Confident Christ
[page 28] and the fine coverage
of our bishops [pages 4-8].
The chairman of Planned
Parenthood of Syracuse in me
applauJi the article on population
stabilization [page 14], particularly
the suggestions that we rethink
Send your letters to
1661 N. Northwest Highway
Park Ridge, III. 60068
Mother's Day and Father's Day and
to initiate "Singles Sunday."
All this in addition to the
sensitive editorial on amnesty
[page 1] and Susan Lowry Rardin's
creative report on Gentle Trouble
at Red Bank Crossing [page 18]
made January's Together a
memorable and useful issue.
JOSEPH A. SCAHILL, Pastor
First United Methodist Church
HEART STILL ALIVE
Susan Lowry Rardin's Gentle
Trouble at Red Bank Crossing is a
fine contribution, showing that
the Methodist mind and heart are
It came at a time of agonizing
distress. The news had just come
that peace negotiations had broken
down, that the Kissinger-Nixon
"charade," as the Washington Post
called it, was just too good to be
true. The horrible bombing has been
resumed, and the civilian death
toll is beginning to mount.
Mr. Kissinger is reported to
have said three or four years ago.-
"Viet Nam may be one of those
tragic issues that destroys everyone
who touches it." An administration
ago I had equally mournful
thoughts. North Viet Nam might
not let us get out but hold us
there and let us beat out our own
brains, if any.
In the midst of the gloom of
this Christmas season I have read
again the Book of Job. The orthodox
religion of Eliphaz, Bildad, and
Zophar hangs on and flourishes in
America in spite of the fact that
Yahweh at the end of the book
pronounced all three of them liars.
Job cried out against the meanness
of men who stole the orphan's
donkey and drove away the
widow's ox. Now the oppression
of the poor has been much refined.
In Viet Nam the donkey, the ox
(water buffalo), the orphan, and
the widow have been ground to
pieces by our merciless bombing.
We do a clean job of it. No
grunting, sweating, swearing,
bloody soldiers. The airman can
do his job nicely without even soiling
Thanks to Susan and Jerry
Rardin, United Methodists must now
say to each other, "If your heart
be as my heart, lift up your hand
in protest and cry aloud with
Job for justice."
M. J. SHROYER
OF AMNESTY SKIRTED
It seems to me that your
January Viewpoint That Troublesome
Question of Amnesty [page 1]
skirts the real question of amnesty.
The young men who deserted their
country and refused to bear the
burden of citizenship, whether they
were troubled, confused, or merely
afraid, cannot return and enjoy
the privileges for which many of
their compatriots fought and died.
We are not talking about
compassion or forgiveness. We are
talking about accepting responsibility
for one's own actions. As with
sin, a man can ask and receive
forgiveness if he repents. He
cannot escape the consequences of
his sins — even Jesus Christ did
not promise that.
The suggestion that these persons
can somehow expunge their crimes
from the record by a token year of
service in some "good" cause
dishonors the sacrifices of all the
dead and maimed victims of this war.
GEORGE F. PLATTS
Ormond Beach, Fla.
RABBI'S ARTICLE EXCELLENT'
Thanks to Rabbi Marc
Brownstein and to you for the
excellent article Thinking Jewish
About Zionism [December, 1972,
page 33]. I already have shared
it with the staff at the Jewish
Community Federation here, and I
want to share it also with our
council of churches, ministerial
association, and others.
MRS. ROBERT A. HARVEY, President
Church Women United
of Greater Cleveland (Ohio)
OF ZIONISM NEEDED
Certainly, as stated in Jottings
[page 48] of your on the whole
excellent December issue, the article
Thinking Jewish About Zionism
will "open the eyes of many
Americans to the frightful suffering
and humiliation that have
accompanied the trials and
tribulations of the historical Jew."
Let me hope, however, that in
due time you will similarly publish
an equally persuasive article
which adequately portrays the
perhaps minority anguish within
contemporary Judaism over what is
happening in the present state
of Israel. I refer to the economic
strangulation and other oppression
March 1973 TOGETHER
of some second-class citizens
such as some Arabs, minority Jews,
and others. Such an article
might well examine the concept of
calling Israel a "Jewish" state any
more than assuming the United States
or the Republic of South Africa to be
a "Christian" nation.
Certainly the alternative views
of such groups as the American
Council on Judaism and American
Jewish Alternatives to Zionism, Inc.,
while perhaps extreme, are voices
which need to be heard in the
U.S. And in Israel itself there
will surely arise a modern prophet
Is it not at least conceivable
that Jesus Christ, were he to speak
to us today, would urge (along
with concerns about Arab and
Jewish refugees) that Jerusalem,
the holy city of three religious
faiths — Jewish, Christian, and
Muslim — not only have
its holy places open to all
mankind but be under an
internationalized government with
complete openness and justice for
all God's human creatures?
CHARLES F. KRAFT, Professor
Garrett Theological Seminary
BUT SHE DOESN'T WANT
TO GIVE UP TOGETHER
Mrs. Tom Tyrrell's letter in the
December, 1972, issue [page 41]
has me in a dither. She said
she was sending a list of those
who want their Together subscriptions
canceled because the magazine
isn't meeting their needs and their
desire is for more material
concerning Christian spiritual
This decision to cancel seems
to have come after a lay-witness
mission in their church, and many
people there now know the truth
I, too, would like to have the
truth about salvation but, shucks,
I hate to give up my subscription
to Together. What shall I do?
MRS. ETHEL WIPP
WHAT ABOUT REMOVING
THE CAUSE OF CRIME?
The November, 1972, issue of
Together had several articles on
prison reform and rehabilitation of
law violators. They described
innovations by volunteers and
agencies in various cities.
But nothing was said about
"/ found it hard to
believe, too, when I first
heard it — and I said it!"
removing the cause of crime.
Law violators begin their
attitudes at a very early age.
Schoolteachers know which children
have been neglected as they enter
first grade. Psychiatry can
predict a high percentage of the
potential offenders prior to
entering school. Yet, I'm told,
no one has come up with a plan
to direct the child when parents
are not qualified.
Surely there must be a way to
treat the cause instead of the
effect of children gone wrong!
Perhaps a jury of counselors,
ministers, lawyers, family members,
and others might be given authority
to take action when a child
cannot adjust or is neglected.
We do this for adults; why not do
it sooner when the help might
lead the child correctly?
SYLVESTER H. KELLER
NOT FIRST IN ENGLISH
In her article Professor
Keen's Bibles [December, 1972,
page 2], Helen Johnson repeats
a bit of misinformation which is
found also in the United Methodist
lesson series for fifth and
sixth-grade students this quarter.
It is that John Wycliffe was
responsible for the first English
translation of the Bible.
In fact, the four Gospels had
been translated into English about
the year 1000 in a version of
great literary merit. The number
of copies of this translation
still in existence indicates that
it had widespread use, at least
before the Norman Conquest.
There is also a translation
of the Pentateuch plus the Book of
Joshua ascribed to the great
old English scholar Aelfric which
is also found in many manuscripts.
Besides these there were metrical
translations of the Psalms.
Together they do not constitute
the whole of the Bible, but they
certainly make up the most
useful parts of it.
My objection to Miss Johnson's
statement is not merely technical.
So much is inferred about the
politics of the medieval church
which is easily refuted once one
understands that there were
English versions of parts, at least,
of the Old and New Testaments in
wide circulation in England for
350 years before Wycliffe's time.
RICHARD A. DAVIS
Our thanks to reader Davis for
pointing out that portions of the Bible
were translated before the 14th cen-
tury. It remains true, however, that
the Wycliffe translation of 1384 is
recognized as the first English text of
the entire Bible. — Your Editors
VOWELS, NOT CONSONANTS,
OMITTED IN HEBREW TEXT
In Helen Johnson's enjoyable
article Professor Keen's Bibles
this statement appears: "There
are no verbs or consonants in
unpointed [Hebrew] text."
It has been some time since I
studied Hebrew, but almost anyone
would agree that there is not
much left of a language that has no
verbs or consonants. If I recall
correctly, the Hebrew language,
in unpointed manuscripts, has
both verbs (although forms of the
verb to be are omitted) and
consonants, but no vowels.
fowa City, Iowa
You are right, Mr. McFarland. The
Interpreter's Bible tells us that apart
from Akkadian, Semitic languages
have used consonantal scripts only,
and other means have had to be de-
vised to express vowel sounds. Spe-
cial signs were created and placed
above, within, or below consonants
to represent vocalic sounds. These
signs are called pointing, according to
The Cambridge History of the Bible.
— Your Editors
Cover — Together Staff • Pages 4-5-6-7-8 — Henry
Angelo-Castrillon • 12-23 Bot.— Rr-IS • 19— Connie
Myer • 24 — Ronold L. Freeman • 25 — The United
Methodist Publishing House • 26 — Courtesy of Medi
cat Economics • 28 Top — Courtesy of the State His-
torical Society of Colorado, Bot. — Joe Swan • 46-
48— Gordon L. Burgett • 21-22-23 Top-29-30-31 -
32-33-37-38— George P. Miller.
March 1973 TOGETHER 35
With young Indians in Oklahoma:
Text by Herman B. Teeter
Pictures by George P. Miller
SOMETIMES I think you white people must be very
lawless — -or you wouldn't have so many laws!"
An American-Indian student was speaking earnestly
to a group of young white adults gathered around him
on a campground near Anadarko, Okla., one hot day
last August. His listeners included a score of young
United Methodists from Ohio, Indiana, and Illinois.
"I'm going to try to major in law because I see a
distinct need for Indian lawyers," he continued. "There
are so many treaties and laws on the books relating to
Indians that it really takes an expert to know exactly
what is what."
One visitor broke in: "What can we as individuals
do to aid the Indian people in their search for identity
"As I see it," the Indian youth replied, "you white
people first tried to civilize our people. Now you are
going to have to humanize your own people."
The young white adults had been invited by Indian
young people to participate in an art and culture sem-
inar on the district campground of the Oklahoma Indian
Missionary Conference, six miles southwest of Anadarko.
They were there to look and listen, not to argue, and
this was to be the last of four seminars in 1972 spon-
sored by the United Methodist Board of Education's Di-
vision of the Local Church. Previously, similar groups un-
der the leadership of the Rev. Lander L. Beal, then di-
rector of young-adult ministries for the division, had
visited Washington, D.C., Nashville, Tenn., and New
Orleans, La. All four seminars, according to Mr. Beal, had
as their purpose the exchange of ideas, concerns, ob-
servations, impressions, and perspectives among young
"We wanted to help each of the participants under-
stand what the Christian faith is saying and how it is
being expressed in the events and activities of our time."
Of equal importance, Mr. Beal pointed out, the
board's program was designed to encourage young-adult
ministries in local churches throughout The United
"We have found that there are no young-adult groups
in many churches," Mr. Beal said. "When you talk to
the leaders in these churches about organizing such
groups, they don't know where to start. So we had to
find some way to get them together.
"Young adults today have both time and money and
they like to travel — but they want to travel with a pur-
pose. Here in Oklahoma they are zeroing in on Indian
art and culture. The entire series of seminars has pro-
vided the opportunity for them to travel together; to
meet with other young adults in true fellowship. A sem-
inar such as this is a handle by which we can get to-
gether, generate enthusiasm, and encourage our young
adults to go back home and start working with a young-
adult ministry in their own local churches."
A principal organizer of the Oklahoma seminar was
Billie R. Nowabbi, an associate on the staff of the
Oklahoma Indian Missionary Conference. She had par-
ticipated in the earlier visit to Washington, D.C., and
believed it would be worthwhile for young Indian adults
in her conference to develop a program and ministry of
their own, and that a dialogue between Indian and
white young adults would be enlightening to both.
During the three-day session there was plenty of plain
talk as the young Indians described the role of their
people as that of another minority lacking representation,
not only socially, politically, and economically but within
United Methodism itself.
One complaint was that Indian representation in the
quadrennial General Conferences of the church "simply
"We had a few Indians in attendance at the last
General Conference," one said. "But we were there
more or less as observers, just to be seen and to be
patted on the head . . . just so everybody else could
say: 'Well, you know, we do have Indians here!' But we
were really given a slap in the face because we had no
voice privileges, no voting privileges, and were more or
less just sitting there watching things, not really par-
ticipating in anything.
"We United Methodist Indians do have a lot to con-
tribute to the church. We think many of the things we
have to offer would benefit you white people also. But
the only way we can have this chance is to have more
political power in The United Methodist Church. Yes,
of course, we do have leadership at all levels in our own
conference — except at the top."
Hope was expressed that white people would whole-
heartedly support Indian programs, concerns, and in-
terests — with money instead of sympathy.
"I don't think Indian people need oversympathetic
whites, but your concern and interest is important,"
one young Indian declared. "It is not enough, however,
March 1973 TOGETHER
For three days last August young adults from United
Methodist churches in the Midwest were guests of their
Indian counterparts in the Anadarko, Okla., area. They
attended the preliminaries of an Indian dance contest
(above); toured Indian City USA, an authentic restoration
open to the public (upper right); and engaged in frank
discussions with young United Methodist Indians on
their conference campground southwest of Anadarko.
I r- -•.>'■
An uninvited but entertaining (and always welcome) guest at the Indian Art and Culture Seminar was
seven-year-old Sammy Goombi. A decided extrovert, Sammy roamed the campground with his two prized possessions:
an old horse at the end of a rope and a musical instrument which, it turned out, he could only strum.
for you to come to us and say, 'Oh, you poor Indian,
how can I better your situation?' You are not going to
be able to do this until you help your own people first.
If you have interest and concern — and an open mind on
some of the issues we raise — that is enough."
After sharing what was described as a typical Indian
meal (a dish resembling Mexican tacos), the group visited
Indian City USA at Anadarko. This is said to be the only
authentic restoration of American-Indian dwellings and
way of life and is situated on the site where Tonkawa
Indians were massacred by a band of Shawnees and
other mercenaries during the Civil War. Indian City
USA was constructed under the supervision of the de-
partment of anthropology, University of Oklahoma.
In Nashville a few months earlier, the young-adult
group had found a way of life in absolute contrast to
the tepees, adobe huts, drying and burial racks, and the
arts and crafts of the early American Indians. In Music
City USA they visited recording studios and talked to
Country and Western stars. In New Orleans, during
Mardi Gras, they studied mass celebration — another
world far removed from the one they explored on the
plains of Oklahoma.
"At Mardi Gras, we tied into the historical and religious
significance of mass celebration. We wanted to know
what ministry can be offered to people gathering in a
city for a mass celebration — for a big football game or
for any other reason," said Mr. Beal.
The 1972 visits to New Orleans and Nashville were
regarded as so successful that both will be repeated in
1973. The Mardi Gras seminar is planned for March 4-7
with the Rev. Donald C. Cottrill (P.O. Box 4325, Shreve-
port, La.) as coordinator. David Ogden of Belmont
United Methodist Church (2007 Acklen Ave., Nashville,
Tenn. 37212) is coordinator for the 1973 Nashville Sound
seminar on May 4-6.
At the conclusion of the Indian Art and Culture
Seminar in Oklahoma last August, Mr. Beal said he be-
lieves the so-called gap between generations is more
imagined than real.
"Young adults need a strong model," he said. "They
need someone to talk to, someone who will listen to
them — not just about their problems, either. They are
looking for a considerate adult who has lived through
the young-adult period of life and has not forgotten.
And, by the way, they want to know if their views are
sincerely considered when decisions are made in the
"I think the mass media has misled many into believ-
ing that if one is over 30, he has nothing to offer young
adults. This is far from the truth. Many of our local
United Methodist churches have developed exciting
young-adult ministries in the last three years through
dedicated adults and young adults working together.
Both must be present in ministry." □
March 1973 TOGETHER
Manual of Arms for the Armless
War and Peace from Genesis to Revelation. Vernard Eller, popular author of The
Mad Morality, finds that the Bible as a whole presents a unified argument
concerning war and peace. He does not see the New Testament teachings
as refuting those of the Old Testament. This discovery brings some new under-
standings. Dr. Eller's sharp wit and serious intentions surface in a highly-
readable book. $4.75
A Feast for a Time of Fasting
One of America's most popular religious jour-
nalists spreads a spiritual feast before each
reader in these unusual Lenten meditations.
Louis Cassels looks at the problems and foibles
of 20th-century man. Illustrated. $2.95
A Wayfarer's Book of Devotion
Reflecting a variety of interests, moods, and
subjects, these forty-four spirited devotions
beautifully intertwine past and present as a
pattern for stronger belief, greater hope,
and deeper love in a world in search of answers.
Follows the Christian year. Woodrow A. Geier.
Head for the High Country
From ranger recruit to camp director, David L.
Caffey discovers the beauty and lasting value
of Philmont Scout Ranch, high in the moun-
tains of New Mexico. "Roughing it" skills, stories,
ideas, and ideals. Illustrated. Kivar, $2.95
Disasters That Made History
From Minnesota to Georgia, from Nova Scotia to
California — dramatic accounts of twenty-three
man-made and natural disasters which have
had an impact on American history. Some
brought about drastic reforms. Webb Garrison.
Mysticism: Its Meaning and Message
An overview of mysticism in its historical,
biblical, and contemporary aspects — from St.
Augustine to the Jesus Movement — provides a
basis for better understanding of the mysticism
of the ages, especially that in Christian devotional
classics. Georgia Harkness. $5.50
Youth Devotions on the Jesus Who
Jesus challenged false principles, exposed wrong
thinking, grappled with authority, and pro-
claimed a gospel of love for all mankind. Walter
L. Cook relates Jesus' differences to the issues
that confront young people today. $3
at your cokesbury bookstore
the book publishing deportment of
the united methodist publishing house
March 1973 TOGETHER 39
What is the present situation between blacks in
the U.S. and Africans toward forming a unified
Will we see our loved ones again?
Not as we have known them on earth. Cod is the
God of the living, not of the dead. Even in this life
our loved ones change so much that they are often
quite different at death from what they were in the
prime of life.
The positive side of this question is more impor-
tant: Who and what will we know in eternal life?
No one knows for sure, but the New Testament
gives us some answers. It affirms what the First
Epistle of John makes clear: "My dear friends, we
are now Cod's children, but it is not yet clear what
we shall become. But this we know: when Christ
appears, we shall become like him, because we
shall see him as he really is." (1 John 3:2, Cood
— Bishop James 5. Thomas
I feel this emptiness inside and feel I have no real
Christian experience. What can I do to strengthen
One young person told me this worked well for
him: "Read the Word — get a reference Bible, go
to Bible-study groups, memorize verses. Seek fel-
lowship with committed Christians. Co to a Chris-
tian coffeehouse if you have one nearby. Visit other
churches. Pray, trusting Cod to fulfill all his prom-
ises in you."
Will the television industry ever stop portraying
the Protestant clergyman in criminal and unchris-
tian roles? What can be done to prevent it?
Those persons or groups that cannot effectively
defend themselves are often victims of negative
image-makers. Television, like any other industry,
is sensitive to organized protest. Since Protestants
are often considered highly varied and poorly
organized as a unit, three types of action may be
First, an organized ecumenical group of Prot-
estants can present strong statements to those who
control the television industry. If this is done all
over the country in an organized way, it is certain
to have some effect. Second, individuals and local
churches can make similar statements calling for a
fair presentation of Protestant clergy by the in-
dustry. Finally, we can support our denominational
television agencies through which there is a posi-
tive national projection of the Protestant clergy.
— Bishop James S. Thomas
It depends upon what you mean by "unified
nation." I am certain you do not mean physical
unification for that possibility is remote. But there
are other ways to achieve unity, such as getting
blacks unified on the basic issues of culture, ide-
ology, and purpose.
The racism prevalent in southern Africa, the un-
reported wars of liberation in Portuguese Africa,
and U.S. support of Portugal, South Africa, and
Rhodesia are issues that not only unify black Ameri-
cans but promote political and social unification
with Africans as well.
American blacks are just as divided as the rest
of our society, and nations within the continent of
Africa do not see eye-to-eye on everything either.
Yet, Pan-Africanism (unity between Africans and
American blacks) long has been the dream of many
African leaders and growing numbers of U.S. blacks
on a cultural and heritage level. How close it is
to reality only time will tell. But such unification
would be a momentous accomplishment.
— George M. Daniels, Director
United Methodist Board of Global Ministries
I think I grew up too fast. I just can't make it with
the high-school crowd. No one my age talks a
language I'm interested in learning. I do well with
adults, but they have their own interests and I
don't fit in. I am desperate! What can I do?
A letter I received recently may offer a possible
clue to you: "I was really a messed up 13-year-old
until I became friends with two girls 79 and 20.
The 20-year-old introduced me to Cod. After her
help, the pieces of the puzzle fell into place for me.
She is getting married soon, and I'm having fun
helping her make preparations. The other girl is as
wonderful a friend as I've ever had. She is old
enough to advise and young enough to understand.
She says I've even taught her a few new values." I
see a fascinating new ministry opening up — young
adults helping teen-agers through the tough years.
You Asked ... is Together's general question
column dealing with such subjects as family, Chris-
tian faith, church organization, social issues, per-
sonal problems, and other concerns. Answers are
supplied by church leaders in specialized fields as
well as regular contributors Bishop James S.
Thomas and Dr. Dale White. Questions should
be submitted to You Asked, c/o Together, 1661
North Northwest Hwy., Park Ridge, III. 60068.
— Your Editors
March 1973 TOGETHER
A CHRISTIAN focus on the visions of reality and illusion
that come to us from books, music, broadcasting, the
theater, and other art forms.
Anthropologist Margaret Mead hasn't been known as
a religious writer, but she has been a Christian all her
life, and over the years she has given generous amounts
of her time, energy, and freewheeling intellect to church
meetings and task forces.
In Twentieth Century Faith: Hope and Survival (Harper
& Row, $6.95) she offers a vision of hope for Western
culture in which medicine, science, religion, and ethics
would be fused into a caring life-support system. "Faith
and architectural principles erected our great temples
and cathedrals," she says. "Faith and the human sciences
are needed to erect a social order in which the children
of our enemies will be protected as our own children,
so that all will be safe."
A part of Harper & Row's Religious Perspectives series,
this book is as sparky, vital, and crowded with examples
from life as Dr. Mead's work usually is.
To understand her independence and self-assurance,
read her autobiography Blackberry Winter: My Earlier
Years (Morrow, $8.95). She bypasses her work and con-
centrates on telling about her growing up, her marriages
(she has had three, all to anthropologists, all ending in
amicable divorces), and the birth and growing up of her
"When I was 16 years old," she writes, "I read a text
set like a flowered valentine on the office wall of an
old country doctor: 'All things work together for good
to them that love Cod.' I interpreted this to mean that
if you set a course and bend your sails to every wind
to further the journey, always trusting that the course
is right, it will, in fact, be right even though the ship
itself may go down at any time during the voyage."
That's Margaret Mead, secure in the sturdiness of her
faith that our lives lie in the providence of God.
I doubt if any modern man or woman has given more
consistent and prayerful thought to the concept of dis-
ci p I e s h i p than missionary-evangelist E. Stanley Jones [see
page 22 of this issue for more about him]. He has been
called the greatest Christian missionary since Paul, and
in his late eighties he still keeps a schedule that would
be exhausting to a man half his age.
Through the years he has been a prolific writer, and
his latest book offers a solid basis from which people
can work out their daily lives as Christians. It is The
Unshakable Kingdom and the Unchanging Person (Abing-
don, $5.95). Also new is Selections From E. Stanley Jones:
Christ and Human Need (Abingdon, $4.95). For this his
only daughter, Eunice, and her husband, United Method-
ist Bishop James K. Mathews, gathered more than 500
passages from his writings. Combine it with The Un-
shakable Kingdom and the Unchanging Person, and you
have a compelling short course on how to live life as
In the latter part of the 18th century a Quaker minister
who was preaching through the American colonies was
saying things that sound like today's newspaper.
In The Journal and Major Essays of John Woolman
Thrones for the Twelve
is the work
of Howard W. Ellis,
pastor of the
Main Street United
Methodist Church in
Dr. Ellis is known
for bringing his easel
into the pulpit
pictures with words
in his preaching.
March 1973 TOGETHER 41
(Oxford, $10.50) we hear him linking
poverty to wasteful consumption and
calling for simplicity as a life-style.
On slavery, John Woolman writes
about the corruption of the oppres-
sors and the demoralization of the
oppressed. He even brings up the
question of reparations to blacks and
considers refusing to pay taxes as a
form of antiwar protest and civil dis-
The journal is a remarkable sharing
of the maturing of the famous Quak-
er's own faith.
Both it and the essays in the collec-
tion were edited by Woolman
specialist Phillips P. Moulton.
"/ am struggling
to sort out
my small responsibility
from all that needs to be done
not to feel guilty
for not being
Lord, Could You Make It a Little
Better? (Word, $4.95) is minister
Robert A. Raines writing as everyman
—husband to Peggy; father to Cath-
arine, Barbara, Nancy, and Robert,
)r.; unique person with universal
fears and yearnings. He talks to Cod
in everyday language, sometimes in
poetry, sometimes in prose, and in
his prayers he speaks for us all.
Science-based technology in the
light of the future of mankind and
the role of the Christian church has
been the focus of a two-year study
by a special task force of distin-
guished thinkers. Cosponsors of the
project were the National Council of
Churches and Union Theological
Seminary of New York.
A paperback book that came out
of it was used as a premeeting study
document for the National Council's
recent triennial General Assembly. I
recommend To Love or to Perish
(Friendship Press, $1.95) because it
is a readable, stimulating look at the
present and future of transportation,
computer technology, nuclear energy,
electricity, population growth, ge-
netic engineering, and problems like
poverty and war. These concern us
all. The viewpoints of some very
brilliant people in science, social
science, religion, economics, and the
humanities are reflected. Oddly,
though, the area of technology itself
was not heavily represented on the
task force. The report might have
been still stronger if it had been.
Editors of Jo Love or to Perish
were task force cochairmen J. Edward
Carothers, former associate general
secretary of the National Division of
the United Methodist Board of Mis-
sions who served as executive direc-
tor of the task force, and anthropolo-
gist Margaret Mead (there she is
again!); plus task force members
Roger L. Shinn, professor of Christian
social ethics at Union, and specialist
in computer utilization Daniel D.
". . . the issues raised by science-
based technology, far from letting
mankind evade issues of social justice
and distribution of power, will re-
quire individuals and societies to
meet the old issues more forthrightly
than in the past," the task force con-
cluded. Its recommendation: "We
must learn to love or we will perish."
He came from a comfortable up-
per-class family, had a terrible falling
out with his straight businessman
father, and rebelled against the afflu-
ent life in which he had been raised.
His new life-style included a life of
wandering, a disregard for conven-
tional hygiene, and a vague but de-
termined idea that he could save
the world by preaching love.
It is easy to identify St. Francis of
Assisi with the dropouts of today,
but Lawrence Cunningham, who
edited Brother Francis: An Anthology
of Writings by and About St. Francis
of Assisi (Harper & Row, $5.95), says
that this is an oversimplification.
While Francis revered the world of
nature and disdained the world of
wealth, he was no hippie saint. He
was a man who could participate
fully in the culture of his day and
yet stretch beyond it, says Dr. Cun-
ningham, who believes that Francis's
importance to our own time is in the
seriousness with which he took his
faith. "He tried Christ and was not
A lot of film-goers will see The
Poseidon Adventure (PC) simply as
a spine-tingling suspense thriller, but
a theological thread also runs through
this picture about a little group of
people who are trapped in a cap-
sized ocean liner and elect to follow
a leader "up" through the upside-
down ship to the propeller shaft
where the steel is only one inch
thick instead of two.
The leader, played by Gene Hack-
man, is a liberal-style minister who
tells them that God wants people
who will take care of their own
problems. "Don't pray to Him but
to the little bit of him which is
within you." He promises them that
if they can reach the shaft they vv/7/
be rescued. Except for another min-
ister who chooses to stay behind
with the injured and hopeless, other
survivors who refuse to come with
our little band are depicted as sheep
following false leaders, already lost
The little group struggles to the
hull through incredible dangers and
difficulties. Then finally, almost at
their goal, their own efforts won't
get them any farther. Salvation calls
for prayer and a sacrifice.
In the cast are Gene Hackman,
Shelley Winters, Jack Albertson,
Ernest Borgnine, Red Buttons, Stella
Stevens, Carol Lynley, and Roddy Mc-
Dowall. It's a fine cast, but the play-
ers are handicapped in delivering
full-dimensional performances be-
cause all play people in crisis. Still,
Gene Hackman, Shelly Winters as an
aging but valiant Jewish woman, and
Stella Stevens, playing a former pros-
titute just married to a policeman,
come through with great humanity.
There are big flaws in this picture.
It starts too slowly, and it contains
some irrelevant material in the begin-
ning. Once you get absorbed in the
suspense, though, you will probably
Among the offerings on neighbor-
hood screens you will find these:
Man of La Mancha (PG) gives us
the story of Don Quixote in the
musical form in which it appeared
on Broadway. Something is lacking,
though, in the film version. Peter
O'Toole plays the dual role of Span-
ish writer Miguel de Cervantes and
his fictional lunatic who thinks he
lives in a vanished world of chivalry.
Sophia Loren is the trollop Aldonza
and the lady Dulcinea. James Coco is
Don Quixote's faithful servant.
Child's Play (PC) isn't. More about
children than for them, it centers
on deliberate violence as some of
March 1971 TOGETHER
the students of a boys school practice
it on other students. There is also
conflict between two faculty mem-
bers, played by James Mason and
Snowball Express (C) is typical
Walt Disney fare. This one is about
a man who inherits a tumbledown
resort hotel in Colorado. Dean Jones
is the man, Nancy Olson, Johnny
Whittaker, and Kathleen Cody are
his wife and children.
We have a good variety of specials
coming up on the commercial net-
works in the next few weeks, and
two series on public television de-
serve attention. Masterpiece Theater,
on public stations, begins the five-
part BBC dramatization of Aldous
Huxley's novel Point Counter Point
on February 18. And already on the
public stations is The David Susskind
Show, a sometimes abrasive panel
series that deals with controversial
subjects. See local listings for times
when these are carried on your sta-
On the commercial networks, look
Feb. 15, 8-9 p.m., EST on CBS— The
Violent Earth, a National Geographic So-
ciety special on volcanoes, hurricanes,
and other devastations of nature.
Feb. 18, 8 p.m., EST on ABC— The Ten
Commandments. Film starring Charlton
Feb. 20, 8-8:30 p.m., EST on CBS— The
Cat in the Hat. Animated version of the
favorite Dr. Seuss story.
Feb. 25, 7:30-8:30 p.m., EST on NBC—
Highlights of the Ringling Bros, and
Barnum & Bailey Circus.
Feb. 25, 8:30-9:30 p.m., EST on NBC-
Country music special.
March 2, 8-10 p.m., EST on NBC-
Peter Pan, starring Mary Martin.
March 7, 10-11 p.m., EST on NBC-
Musical version of Dr. jekyll and Mr.
Hyde. Stars Kirk Douglas.
March 9, 9-11 p.m., EST on NBC-
Don Quixote, starring Rex Harrison.
March 10, 8-11 p.m., EST on ABC-
Long Day's journey Into Night. British
National Theater production of Eugene
O'Neill autobiographical drama starring
Laurence Olivier and Constance Cum-
March 11, 5-6 p.m., EST on CBS— New
York Philharmonic young people's con-
cert: Virtuoso Orchestra and a Show-Off
Concert. Michael Tilson Thomas con-
— Helen Johnson
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March 1973 TOGETHER 43
From That Moment
By Victor W. Wheeler
SWING your partners!" sang out
the caller above the fiddle. I
reached for my new partner's
hand — and grasped a deformed stub!
A shudder of revulsion gripped me.
Shame at my uncharitable reaction
slowed my exuberant steps to a
shuffle, and the fiddle became a rau-
cous squeak in my ears.
That was my first experience with
physical disability, as an impression-
able youth at a neighborhood square
Years later, I was the executive sec-
retary of a regional lumber trade as-
sociation, a job that put me in
contact with all sorts of people. Yet
even then, I felt ill at ease and im-
patient when I encountered handi-
capped persons whose appearance
I thought repugnant or whose per-
sonal behavior seemed in any way
Looking back, I realize that I could
have weathered those years with less
distress to myself — and much less
hurt to others — if I had recognized
that the fundamental problem was
not their handicaps but my attitude.
I had left that neighborhood
square dance preoccupied with the
deplorable shock I had felt. I vowed
then to strive for a maturity that
would never again let such a feeling
It is not easy. A few years later,
in college, I faced it again when
my roommate happily introduced me
to his fiancee. She removed her
drooping hat to reveal a badly
scarred face, and I felt myself grow
rigid. That evening at my desk, I
tried to visualize how Tom's fiancee
would look without the disfigured
cheek. I wondered how my hand-
some roommate could be so devoted
to this girl.
Tom must have sensed what I felt.
"She's a whiz in chemistry," he told
me. "That's her major field. She
wouldn't give it up as a career even
after her laboratory accident."
"You knew her before that?" I
asked, trying to sound casual.
Tom switched off his desk lamp.
"No. Only since she transferred here
to the university."
He walked over and put his hand
on my shoulder.
"You have to accept and love peo-
ple as they are, Vic, not as they were
in the past, or as you hope they will
be in the future."
Years later I spent a weekend at
a mountain lodge with an amputee
on crutches. This time I didn't flinch
when I saw the neatly pinned-up
trouser leg. I was proud of my newly
If I didn't respect my fellow guest,
at least I tolerated him. Though he
talked too much, I stoically bore my
misfortune at being thrown together
Before the weekend had gone very
far, I realized that while I had con-
quered my outward behavior to save
hurting another person, my own in-
ner feelings, if somewhat more con-
trolled, remained unchanged.
As I contemplated this, Jay leaned
March 1973 TOGETHER
his crutches against the rustic railing
and sat on a chair next to mine.
"Once I was an altar boy," he said,
"but look at me now!" Then he told
me how a painful bone disease, sur-
gery, and prolonged medication had
led to drug addiction. He spoke of
his lonely but successful fight against
drugs, of his wife's inability to stand
by him during that trying period, and
of the loyalty of his mother and son.
At last I was able to look at Jay
beneath the surface, at his motiva-
tions, his joys, and his sorrows. Now
we were talking of the career in ac-
counting that he planned to resume,
of books, drama, and travel.
When I had taken the trouble to
find the inner man, I discovered that
lay was more than an amputee; he
was a fascinating, pulsating human
being in need of acceptance and
companionship, understanding, and
Perhaps ths experience should
have straightened out once and for
all my attitude toward handicapped
persons. But when posters appeared
advising, "Employ the handicapped,"
I could not summon the courage to
How could I heal myself? What
did Christ do when he healed the
halt and the blind? He took action.
He laid his hands on the leper. He
urged action. "Rise, take up your
pallet, and walk." Perhaps that is the
key, I thought.
I read many reports on the suc-
cessful employment of handicapped
persons. I read articles about dis-
abled persons who were eminently
successful. I visited centers where
handicapped persons were being
trained to do many types of jobs.
I was amazed at their acceptance
of their handicaps and their adjust-
ment to work situations. I could not
help admiring them in the fullest
realization of their capabilities.
I recall a badly paralyzed woman
at one center I visited. She moved
about by means of braces and sheer
will power, but when she saw a
blind man having difficulty in orient-
ing himself to the surroundings, she
tortuously made her way to him and
aided him in a natural and friendly
way. Returning, she shook her head
slowly and said aloud to herself as
much as to me, "There, but for the
grace of God, go I."
Her words made an indelible im-
pression upon me, and I believe it
was this momentary drama that led
me to pray that the final obstacle
to my full acceptance of handicapped
persons, an inner, irrational holding
back, would be swept away. This was
the turning point: in confessing that
I could not overcome the problem
simply by willing it away, it vanished!
From that moment, I found that
my eyes no longer were fastened
on other persons' physical attributes.
When I hired a pretty young clerk, I
failed to notice her shorter left arm
until she reached for her first salary
Needing a capable accountant, I
summoned Jay, the sociable extro-
vert, as an associate. Now able to
project myself into his place and see
life through his eyes, I could accord
him the dignity and respect that were
I found prompt and excellent ser-
vice from a handicapped shoe-repair
man around the corner; I found
courteous treatment and a good start
each morning from a philosophical
blind concessionaire at the post
At last, I turned my efforts toward
encouraging the handicapped to fur-
ther self-development that would en-
able them to realize their maximum
potentials. I hired a carpenter, on
probationary release from a psychi-
atric hospital, to build cabinets in
my offices. I hired an alcoholic to
paint and redecorate the office suite.
Their work was most satisfactory.
Those to whom I could not offer
suitable employment were referred
to leading employers in my industry.
Over and over again, it was demon-
strated that the work of the handi-
capped measured favorably with that
of nonhandicapped workers perform-
ing similar tasks.
Remember the crippled woman I
saw aiding the blind man that day'
She had said: "There, but for the
grace of God, go I."
I told how her words made an
indelible impression upon me, but I
forgot to mention one thing: I hired
that woman on the spot. She proved
to be a remarkably proficient, depen-
dable, and loyal secretary-typist. □
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Lay leaders for the
United Evangelical Church
are being trained at
the Center for Theological
Studies, located in
Quito (pictured at left).
Indians (above) are
attending a weekly fair in
Otavalo where some of
the church's future
mission activities will
be carried out.
4ft March 1973 TOCrTHFR
In 1965, five North American denominations merged efforts in Ecuador to form the
United Evangelical Church. Then outside support was cut sharply, forcing the new church to become
autonomous. The result — a bold church emphasizing lay leadership and Christian education.
Very Much Alive
Text and Pictures by Gordon L. Burgett
THE LONG alley-like entrance to the headquarters of
the United Evangelical Church of Ecuador is decep-
tive. Its severe, aging buildings with quiet pastel
surfaces suggest a tired faith with an unmovable hier-
archy and steadfast dogma.
Then you meet Rene Tufiho, national president and
rector of the Center for Theological Studies, and the
illusion disappears. His dark hair and moustache con-
trast with a bright yellow turtleneck shirt. Heads pop into
his office to joke, ask advice, offer a cup of coffee. For
three hours he gestures, laughs, explains, and shares the
joy of being the 32-year-old "blindly chosen" head of a
church "that makes sense — and more sense every day."
Tufino's explanation of how he became head of the
Ecuadorian church is at once offhanded and serious:
"They picked me because they wanted a change and
didn't have anybody else. And also because I'd been at
a Mexican seminary for five years! Kind of a desperate
grab, a real gamble — but I think it's paying off."
Indeed it is. A month before his election by the
church's National Assembly, the then directorate of the
church had reached an impasse with U.S. mission
boards upon whom the church depended for financial
support. Local leaders had threatened to disband the
United Evangelical Church (UEC) of Ecuador if the North
Americans reduced pastoral support. Yet the sponsoring
groups insisted upon just such a reduction, to assure
the long-range emergence of a truly autonomous Ecua-
dorian church. Worse yet, when he was chosen, Tufiho
had no knowledge of this seemingly insoluble stalemate.
A quick retracing of the history of Protestantism in
Ecuador helps explain both the nature of the conflict and
the unique position of the United Evangelicals today.
Ecuador was the last Latin American nation to break
the colonial Catholic religious monopoly. The first Prot-
estant group did not arrive on its Pacific shores until
1895. The Christian and Missionary Alliance and the
Gospel Missionary Union, the first to establish roots, set
a conservative Protestant model that still predominates.
At least 85 percent of the country's estimated 15,000
Protestants are fundamentalists.
Methodist activity in Ecuador was sporadic until July
of 1965 when two key events signaled a turning poini
for liberal Protestantism: the Rev. and Mrs. Ulises Her-
nandez arrived from Mexico under the auspices of the
Latin American Evangelical Mission Board — the first
Methodist missionaries in a new program that had
assigned Ecuador to be supported entirely by Methodists
outside of the United States. In this case support was by
Methodists from Latin America and Waldensians ia Cal-
vinist sect originating in southern France) from Argentina
and Uruguay. In the same month five U.S. -based denomi-
nations — Church of the Brethren, United Chute. h of Christ,
United Presbyterians, Presbyterian Church in the USA,
and Evangelical United Brethren (now United Method-
ist) — combined forces to form the United Evangelical
Church of Ecuador.
From the outset the United Evangelicals sailed against
the prevailing authoritarian religious winds in Ecuador:
Catholicism remained traditionally ultraconservative, and
the dominant Protestantism, known to most Ecuadorians
through HCJB, the powerful "Voice of the Andes" radio-
TV network, preached a moralistic "don't smoke, drink,
dance, or swear" pietism.
In contrast to both these groups, the United Evangeli-
cals stressed the inseparability of religion from life's
social and economic realities. They proposed accomplish-
ing the true biblical commands through freedom of
thought and acts of conscience. They emphasized the
importance of education — religious and secular educa-
tion — and the necessity of a dialogue among all Chris-
tians, including Catholics. They were quickly branded as
radicals and promptly dismissed as a noisy, misguided
fringe numbering but 300 in 11 tiny Indian congregations.
During its first five years the United Evangelical Church
was more concerned by an internal crisis that threatened
its continuity than by its public image. Should pastors
be self-supporting or ordained, full-time clergymen?
The real heart of the problem was economic. The
parent U.S. mission boards reduced their financial sup-
port for pastors almost 50 percent from 1966 to 1972,
to pressure the Ecuadorian church to establish its own
autonomy. By 1975 all of a pastor's income will have to
come from his local church.
Rafael Sarabia, pastor of a church in Santo Domingo
de los Colorados and UEC's coadministrator for the entire
western part of the country, says this places tremendous
burdens on local congregations. "In Santo Domingo our
church members are from the poorest classes," he says.
"As much as they want to, they simply can't contribute
much and still survive. In fact I'm not sure that any of
our churches can afford a pastor much longer."
From 1965 to 1970, Ulises Hernandez, the missionary
from Mexico, was a driving force behind the new United
March 1973 TOGETHER 47
Rene Tufino (above) is president of the
eight-year-old church and rector of the Center for
Theological Studies. Pastor Rafael Sarabia
(at left below) talks with missionary
Ulises Hernandez. The two men share church
administrative duties in western Ecuador.
Evangelical Church and the prime motivator for Quito's
much-needed Center for Theological Studies. In 1970 he
requested a transfer to Santo Domingo to work closer
with the rural followers — the new congregations. He, too,
thinks the economic shift is taking place too quickly.
"The churches in the United States that formerly sup-
ported the idea of a full-time pastor, and introduced it
to Ecuador, now tell us it's a thing of the past," Mr.
Hernandez says. "It's hard to accept so sudden and total
a change because the full-time pastor was the model we
have used since our inception. It would have been a lot
easier to have just begun like the Pentecostals. They have
always felt that the pastor should support himself."
A few years back there were nine ordained ministers in
the UEC. Today there are seven including Pastors Tufino,
Hernandez, and Sarabia. Two have left. Likewise, control
of the National Assembly has switched from ministerial
to lay hands. The election of Tufino as president of the
UEC signified the change, and the two-year trend toward
local lay leadership has become irreversible.
We asked Mr. Tufino if the sole cause of the change
was the mission boards' reduction in pastoral support.
"Not really — they've just forced us to accept an in-
evitable problem sooner than might otherwise have been
the case," he said. "The full-time pastors haven't been
all that effective anyway. Many congregations lost con-
fidence in them and in the church as a whole. In some
cases they simply couldn't lead. . . . More than anything
it became clear that with churches so small the best form
of ministry comes from the members themselves. Instead
of a lordly caretaker with ignorant sheep we need edu-
cated sheep from which many temporary caretakers might
emerge. That's where the Center for Theological Studies
fits in, and a new program is planned to bring students
with leadership ability to Quito to help finance their
secular and religious education."
Twenty-four high-school and six university students —
an average of two for each congregation — have been
awarded scholarships under this program, funded by the
five denominations represented by the United Evangeli-
cal Church of Ecuador. Each student will take three
courses at the center along with whatever studies he or
she wishes at a high school or college. Students must
maintain a high grade-point average and simultaneously
undertake training in a trade or profession to assure vo-
cational preparation once their school years have ended.
"When the missionaries first arrived," said Mr. Tufino,
"they went into the field and planted the first seeds. Now
that crop is coming to bloom. In six years we've grown
from 300 to 1,090 members and 16 permanent churches.
It's time for the faith to spread at the local level with
well-educated Ecuadorians in the lead.
"One of the best examples was an Indian boy in Pijal,
near Otavalo, who was attracted to the church by the first
missionaries. Today he's a man who is highly respected
in the community. He speaks Quechua, he knows his
people's needs, and he particularly wants to teach the
youngsters to read and write. He's the kind of leader
we're counting on. It's easy to predict a following of
2,000 people in that zone in ten years — and a following
that will grow not only spiritually but in every aspect of
their everyday life. The key is our providing the stimulus
and training to the leader — it all gets back to education."
A conflict arises when present-day missionaries are
placed in rural assignments with co-workers who can
dedicate only part of their time to pastoral activities. Mr.
Hernandez finds himself in precisely that position. If
he remains in Eucador after his present three-year com-
mitment (terminating in 1974), he feels ethically obligated
to sever his ties with the Latin American Evangelical Mis-
sion Board and seek his living sustenance elsewhere, like
the local pastors.
"There should actually be no missionaries sent to Ecua-
dor unless they are requested by the national church, and
March 1973 TOGETHER
then only the number and kind needed," Mr. Hernandez
believes. "And the request should be to fill only the local
needs, not to satisfy consciences abroad. Nor should they
fill positions that can be handled by Ecuadorians. Mis-
sionaries from other lands can't help but bring other
values and other cultural forms, and the result is a foreign
church on native — in this case Ecuadorian — soil. And
naturally if the local pastors must seek financial support
outside of the church to survive, then the missionaries
should do the same."
Yet there are four missionaries working at the Center
in Quito plus Mr. Hernandez in Santo Domingo de los
Pastor Tufino takes issue with Hernandez: "Missionaries
are better educated today; they bring a new mentality.
As long as we are going somewhere and our church has
established its own identity, they will work with us to
help determine its new path. We're past the point of
fearing that the missionaries will 'take over.' "
The UEC is hoping to build a 20-classroom school for
primary and secondary education in either Quito or
Santo Domingo de los Colorados by next May, and it is
counting on married missionary couples to fill four key
teaching positions. The church will make two stipulations:
that the missionaries remain for four years and their base
salary equal that of their Ecuadorian counterparts.
Two years ago the church's National Assembly took an
unequivocal stand in favor of part-time pastors and lay
ministers, and it took a gamble on a young, untried
president who could only promise to lead them on a new
road. By November, 1971, the same National Assembly
overwhelmingly approved the new direction, and in re-
sponse to a call for placing social change at the top of
the church's priorities, it again reaffirmed the conviction
that Christianity does not live in conflict with reality.
What's along this road in the future? Again we defer
to Rene Tufino: "Without a doubt our sponsorship of the
outspoken Catholic prelate Dom Helder Camara, of
Recife, Brazil, for our Institute of Leaders last summer
has been the most exciting short-range program. (We
have excellent rapport with the younger priests in Ecua-
dor, who are more liberal than higher ecclesiastics.)
"In the summer — your winter — we will sponsor youth
camps during the school vacation where every aspect of
life and religion will be discussed or explored. The mis-
sion boards helped fund the Christian-education program.
"In the meantime the center is getting a new building,
thanks to a generous Presbyterian donation. Normally
buildings are low on our list of priorities, but the center
was far too small and beginning to fall apart."
There is a pervasive feeling of excitement inside the
narrow walls of the Center for Theological Studies. Things
are happening; students and teachers smile and work with
an infectious conviction. The gamble has paid off. Al-
though these are still anxious days for the full-time pas-
tors, a mountain that seemed unscalable two years back
has been crossed and the unavoidable bruises are healing.
Dynamic, intense, and dedicated are the words that
come to mind when you talk to Rene Tufino. Serious,
logical, and practical describe Ulises Hernandez. With
them as the leaders, the United Evangelical Church of
Ecuador is going somewhere. In this outsider's opinion,
Tufino is right. What the UEC is doing does "make sense
— and makes more sense every day." □
Republic off Ecuador
Location: West coast of South America between
Colombia and Peru, named for the equator on
which it lies.
Size: Slightly larger than the state of Colorado.
Includes the Galapagos Islands, 600 miles offshore.
Population: 6,093,000 (1970 estimate). More than
half are Indians, most of whom live in the high-
lands, descendants of the Incas.
Chief Products: World's leading exporter of
bananas and balsa wood. Other products: sugar
cane, coffee, grains, vegetables, rubber, gold, petro-
Recent Events: Serious drought in 1968. Political
unrest for several years augmented by monetary
crisis. Tensions with U.S. in 1971 when nine Ameri-
can tuna boats were seized for fishing in territorial
Religion: Predominantly Roman Catholic since
Spanish conquest. Protestant denominations still
"tiny minorities." Official separation of church and
state since 1895. Roman Catholic and Protestant
missionaries active among Ecuadorian Indian tribes.
Five American Protestant missionaries killed in 1956
by Auca Indians. Both Roman Catholic and Prot-
estant Ecuadorian church leaders now stress the
need for social, political, and economic self-deter-
mination for their country. □
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